TRUTH DISPLAYED : 



IN A SERIES OF 



ELEMENTARY PRINCIPLES, 



ILLUSTRATED AND ENFORCED BY 



PRACTICAL OBSERVATIONS. 



IN THREh PARTS* 



i. ON THE EXISTENCE AND PERFECTIONS OF THE DEITY. 

II. ON THE MATERIAL OR VlblBLE UNIVERSE. 

III. ON THE NATURE AND ESSENCE OF THE FlNiXE MIND. 



BY BENJAMIN OSBORN. 



^ Hold fast that which is good. Abstain from all appearance of evil.'' 

St. Pm^, 



RUTLAND, VT. 
PRINTED BY FAY & DAVISON. 



»»«•• •• • «•<•••« 



1816. 




DiBtriet of Vermont^ to wii : 

BE IT REMEMBERED, that OH the fifteenth day of April, 
in the fortiett! year of the Independence of the United 
(l. s.) States of America, Benjamin Osborn of the said District, 
hath deposited in this office, the title of a book, the right 
whereof he claims as author, in the words iollo.wing, to wit : 
" Truth Displayed : in a series of elementary principles, illus- 
«' trated and enforced by practical observations. In three parts. I. 
" On the existence and perfections of the Deity. II. On the ma- 
" terial or visible universe. Ill, On the nature and essence of the 
" finite mind. By Benjamin Osborn. * Hold fast that which is 
" good. Abstain from all appearance of evil.' St. Paul." 

In conformity to the act of the Congress of the United States, 
entitled, " an act, for the t-ncoarasement of learning, by se- 
curing the copies of maps, chart?^ tnd books, to the authors and pro- 
prietors of such copies, during the times thereiu mentioned." 

JESSE GOVE, 
Clerk of the District of Vermont^ 
A true copy of record, 

Examined and sealed bv 

J. GOVE, Clerk. 



/' 



/ / 



ADVERTISEMENT. 



Ti 



HE design of this volume, which is now presented 
to the pubUck, is to exhibit a concise, bnt comprehen- 
sive, view of what relates to the certain reality, 
and the generalnature, of the most important ob- 
jects of perception^ in the universal system of infinite 
and finite existence, power ^ and agency. The whole, be- 
ing the effect of deliberate and serious study, continued 
through a length of years, is executed on a plan, inti re- 
ly new: in which, original principles are tho- 
roughly investigated, and impartially traced to their ul- 
timate consequences; forming one connected sys- 
tem of truth, most interesting and important to all per- 
ceptive beings, who are attended with the possibility of 
being happy. And since c//, who will ever have an op- 
portunity of looking into the following pages, will be 
comprehended in this description ; therefore, every read- 
er^ in order to have a proper understanding of what they 
contain, must, with candid and solemn attention, peruse 
ihe whole.'! through all parts of which, he will find the 
* wading principles to be interwoven, and to be of such a 
nature, as to admit of a very extensive application. And 
he must be very careful to take the exact meaning of the 
terms, by which those principles are expressed, accord- 
ing to the precise signification^ in which they are used 
by the writer ; who, on account of the great imperfec- 
tion of common language, has been constrained (rather 
than to introduce intirely new words) to appropriate some 
terms to a use, very different from that, to which they 
have been generally applied. All such terms, however, 
as may be comprised in this description, are, in the course 
of this work, definitely explained, and constantly em- 
ployed, as often as there is occasion of their being intro- 
\ duced, in the same uniform sense, as the explanation of 
each term respectively requires^ iVnd, also, in some in- 



IV ADVERTISEMENT. 

Stances^ the writer has found it, from the nature of the 
subject, to be very convenient, at least, if not absolutely 
necessary, to introduce, instead of- words, consisting of 
letters and syllables, certain particular marks or charac- 
tersy which, with a little attention to the explanation^ that 
will be given, will be easily understood. 

In perusing what is contained in the following sheets, 
the judicious reader will find many subjects, which, 
though they are not particularly discussed by themselves, 
in separate chapters, yet are essentially imphed, and fre- 
quently expressed^ in the course of this work. The re- 
mark, which is here introduced, might be exemplified, 
by adverting to the D'vine attributes ; such as Goodness, 
Holiness, Justice, Truth, Faithfulness, Independence, Im- 
mutabiiitv, &c. The remark misjht likewise be iilus- 
tratcd, by referring to what is peculiar to finite beings; 
particularly^ in what relates to depravity, and the moral ex- 
ercises of the mind in its unrenewed state ; the doctrines 
of regeneration, justification, and final perseverance ; and 
also those of the resurrection and the last judgment. 

That the reader may form a true and faithful estimate 
of the nature and design of the whole work^ which is now 
presented to view, for his serious inspection, a special re- 
gard must be paid to (he connexion of its several parts^ 
and the ultimate consequences^ in which the leading prin- 
ciples finally result. In which consequences, both the 
writer, and his readers of every class, have a most direct 
and IMMEDIATE concern; and the solemn truth oi 
which, the actual experience of each individual will short- 
ly verify. And, therefore, if the principles, which this 
volume contains, should not, at the first glance, or in a 
cursory view, appear to be of an interesting nature, the 
ingenuous reader will not, from this circumstance, im- 
mediately conclude them to be insignificant, unintelligi- 
blCy nor erroneous ; but will suspend his judgment, till 
he has sincerely endeavoured to find the practical appli- 
cution, of which they admit, and the infinitely important 
consequences, with which they are attended. 

TFallingford f Vermont J April 11, 1816* 



CONTENTS. 



Dedication^ ».,«-.^,@ 
TRUTH DISPLAYED PART FIRST. 

ON THE UNIVERSAL SYSTEM OF ORIGINAL EXISTENCE : 
COMPREHENDING THE DEITY, WITH HIS GLORIOUS 
PERFECTIONS. 

CHAP. I. On Infinite Perfection, - - . 17 

n. On the Divine Mind, - , , - 28 

III. On the Divine Perception, - - r 40 

IV. On Time and Eternity, - , . 47 

V. On Propositions, Possibility, Necessity, Contin- 

gence, and Truth, actual and conditional, 64 

VI. On the Divine Power, - - - - 88 

VII. On Divine Agency, - - - - 100 
Sec, 1. On Divine Agency ; consisting in the 

eternal vital energy of the Divine Mind, 100 
Sec. 2. On Divine Agency ; consisting in the 

exertion of Divine Power, - - 107 

VIII. On the Origin of Evil : including a general 

view of the nature of Sin ; the Moral Law 
and the Gospel; the Divine Justice and Good- 
ness, - 121 

IX. On the Divine Happiness, - - - 158 

X. On the Divine Knowledge, - - - 168 

XI. On the Divine Decrees, - - * 193 

XII. On the Divine Economy of Redemption, 205 



\i CONTENTS. 

CHAP. XIII. On the Sacred Scriptures LitroductioD, 230 

Sec. 1. On the Leading Doctrines contained in 

Scripture, 2Sl 

Sec. 2. On the Miracles and Prophecies record- 
ed in Scripture, - - - - 275 
Sec. 3. On the Figurative Language of Scrip- 
ture, - - - - - - 287 

TRUTH DISPLAYED PART SECOND. 

ON THE VISIBI-E UNIVERSE : CONSISTING OF MATTER 

AND MOTION. 

* 

Litroduction, -^----•- 307 

CHAP. L On the General Properties of Matter, - 312 
n. On the Origin and the Nature of Number and 

Place, - 319 

IIL On the Extent of the Universe, - ^ 330 
ly. On the Nature of Causes and Effects, - 343 
Y» Containing a brief statement of facts, relative 
to one part of the Universe, composing that 
system of revolving bodies, to which the 
Globe, on which we dwell, belongs, - 351 
VL On the Universal Laws of Circular Motion, 361 
VIL On the Primitive Cause of Circular Motion, 37 7 
VIIL On Mechanical Motion and Resistance, 409 

IX. Containing Practical Remarks on that Divine 
Operation, which extends to every part of 
the Material Universe, - - ■» 417 

TRUTH DISPLAYED PART THIRD. 

ON THE MENTAL SYSTEM ; OR THAT WHICH RELATES 
TO THE MIND, WITH ITS VARIOUS ATTENDANT PER- 
CEPTIONS. 

CHAP. I. Containing a general view of the Mental 

System, - - ^ - . , 427 



^ONtENtS. Vii 

CHAP. II. On the particular Cause of Perception, «• 43^- 

III. On the Nature and Essence of the Finite Mind, 445 

IV. On the Nature of Life and Death, in relation 

to the Finite Mind, - - - - 450 

V. Containing a general view of the various kinds 

of True Perception, - - - - 473 

VI. On Sensation, 489 

VII. On Sensible Ideas ; or those, which resemble 

Sensations, ----- 493 

VIII. On Abstract or General Ideas, - - 508 

IX. On the Nature of Belief, and its various objects, 5 id 

X. On the Perception of Falsehood^ and False Per- 

ception, - - - - - 521 

XI. Containing Recapitulatory Remarks on Percep- 

tion, 533 

XII. On Liberty and Moral Agency, - - 549 
XllL On the Will; together with the Nature and 

Use of Motives, - - • - 555 

XIV. On the Nature of Common and Special Voli- 

tion, - - - - - - 565 

XV. On the infinite danger, which attends the Soul, 

in the first stage of its existence ; and the 
only way of its Escape^ - - - 576 
XVI. On the Death of the Body, and the final transi- 
tion of the Soul from Time to Eternity, 60^ 



DEDICATION. 



ki^VO THE KING ETERNAL, IMMORTAL, INVISIBLE; 
THE ONLY WISE GOD/* 



JNEFFABLY glorious, and ever adorable Jehovah ! 
Wilt thou be graciously pleased, in infinite condescen- 
sion and mercy, to permit thy servant to dedicate to 
thee the work, which thou hast enabled him to accom- 
plish, and bring to such a result, that he has considered 
it as being proper to. be exhibited to publick view. It 
has been in the various progressive stages of his past 
studies, and is now, in a special manner, his most earnest 
desire and fervent prayer, that it might meet with thy 
favourable regard, and be attended vvith thy blessing. 
For be knows, th^t utterly vain are all human exertions, 
even in the exhibition of real truth, wi'diout the sacred, all- 
powerful influences of thy Holy Spirit. All that has 
been, or ever can be done, unless it is accompanied with 
T^Y VITAL ENERGY, will be wholly ineffectual, and will 
remain as a lifeless picture, or as the dry bones in the vaU 
ley, before they were clothed with flesh and aniniated by 
thy enlivening breath. 

A propitious smile from thee would be accounted 
by thy servant as being of inestimable value.. ..far surpass^ 
ing the highest honours, that ever could possibly be con- 
ferred by any, even those of the most dignified rank pV 

elevated station, among all the children of meni 

B 



10 DEDICATION. 

Whatever opinions may be formed, respecting thy ser, 
vant, whether those opinions may be expressive of cen- 
sure or applause, may it ahvays be the object of his 
greatest concern and constant care to obtain thy appro* 
bation; "esteeming it a small thing to be judged by 
man's judgment ; knowing that he, w^ho judge th him, is 
the ^.ord." 

Father of mercies, wilt thou graciously grant, that he, 
who has given so many solemn warnings, and has so of- 
ten "preached to others^'^^ may not, himself^ after all, " be 
cast away." But from among the numerous millions, 
"who are swiftly rushing on to final ruin, may he be a 
happy exception. And whatever hope he may entertain 
of being interested in thy special favour and everlasting 
love, may he never rest satisfied with any thing less than 
the assurance of his having actually been the real subject 
of thy converting grace ; since without this assurance- he 
is always liable to be deceived. May he always remem- 
ber, and realize the' important thought, that the charita« 
ble opinion of others, or his own favourable views of 
himself, if not well-founded, will in no degree counter- 
vail the final loss of his own soul. May he make a sea- 
sonable and effectual application to the Almightj' Physi- 
cian for a radical cure of that dreadful disease, which has 
deeply affected every human mind, and which, from the 
want of such application, and not from want of goodness 
in thee, has produced the remediless destruction of thou- 
sands, and tens of thousands of Adam's guilty race. 

Gracious God, may thy servant join, with a just spe* 
culative knorwledge^ a right practical improvement of truth. 
For he has the highest degree of rational conviction, 
that, without such improvement, even infinite Benevo^ 



DEDICATION. 11 

knee itself cannot save him. He professes not to have, 
respecting justification before immaculate purity, any 
merit of his own ; and no such merit dost thou require. 
Therefore, he entertains no hope, nor the least flattering 
prospect, of ever escaping that tremendous state of end- 
less ruin, in which he, and all the rest of mankind are 
naturally liable to be inextricably involved, but only by 
flying, before the present transitory scene is closed, to 
THY boundless mercy, by faith in the glorious Media- 
tor. 

Thy servant has the fullest assurance, that thou hast 
proposed no conditions of salvation, to be fulfilled by 
those, for whom the conditions are prescribed, but what 
are absolutely requisite, in order to the actual attainment 
of that desirable end. Therefore, if, in consequence of 
his not effectually complying with those conditions, he 
should finally and forever fall beneath the inconceivable 
weight of those awful truths, which have deeply engaged 
his attention for many a serious day, and solitary hour 
of night, he never can have any reason to utter, against 
thee, one murmuring w^ord. For thou art possessed 
of eternal and immutable perfection ; and therefore it is 
not possible, nor can it ever be desirable, that there 
should be any change in thy blessed nature, or any alter- 
ation in the sacred laws, that originate in absolute, un- 
changeable rectitude. 

Thou hast been graciously pleased, most kind, indul- 
gent Parent, to grant thy servant the invaluable privilege 
of taking a solemn view of thine existence and glorious 
perfections ; and of visiting thee, while thou hast been 
prosecuting thy plan of operation, by the astonishing ex- 
ertions of thy power, in the several departments of thv 



12 DEDICATI05;r. 

boundless dominion. And in the araazing prospects, 
which have been, during this intercourse, presented to 
his mind, he has every where found thee, infinitely ami- 
able in thy nature ; absolutely consistent in thy charac- 
ter ; and perfectly holy, just and good, in all thy works 
and ways. He has seen, and rests fully assured, that 
THOU art transcendently excellent in thyself; and that 
THOU hast done all things well. 

He has discovered one thing, and but only one, and 
that is SIN, that vile detestable monster.... that most un- 
welcome guest, which, not introduced by thee, but ori- 
ginating, in direct opposition to thy positive order and 
express command, in the lawless conduct of finite agents, 
has interrupted the harmony, and prevented the happi- 
ness, that might otherwise have universally prevailed, 
throughout the whole of the mutable, as well as immuta- 
ble system. But notwithstanding all the conduct of finite 
agents, whether right or wrong, thy counsel will forever 
stand, and thou wilt do all thy pleasure* Whatever^ 
therefore, becomes of perceptive beings, belonging td 
the mutable system ; whether by admitting, through the 
Mediator, the sacred influence of thy saving power^ 
they are infallibly secured in the enjoyment of thyself^ 
from whom alone all happiness flows ; or by resisting 
thy Holy Spirit, they plunge themselves into a state of 
endless, irrecoverable misery, where they must always 
" eat of the fruit of their own way, and be filled with 
their own devices;" yet that immutable system of abso- 
lute perfection, which essentitdly belongs to thee, will 
continue unalterably the same. And thy supreme, inde- 
pendent felicity, in which every benevolent mind will al- 



DEDICATIOl^. la 

tvays rejoice, will remain unimpairable through all the 
possible changes and revolutions of time and eternity. 

Gracious God, and merciful Father, may thy servant, on 
takih'g a retrospective view of the many changing scenes, 
through which he has passed, amidst the conflicting 
waves of a troubled world, be enabled to return, in a 
suitable manner, his most humble and grateful acknowl- 
edgments for the innumerable favours, which he has re* 
ceived from thy kind, supporting hand. To thee he 
owes that life, which, in the midst of surrounding diffi- 
culties and dangers, has been preserved through a long- 
course of years ; and also that measure of health and 
strength, whereby an opportunity has been afforded him 
of prosecuting his plan of investigating those truths, 
which have been, and still are, in his estimation, of the 
most interesting importance. 

He desires to render to thee a thankful tribute of sin- 
cere and ardent praise, that thou hast continued to him 
the use of his rational faculties ; and that amidst the va- 
rious operations of his own mind, and the multiplicity of 
those ideas, by which he has often been led to take a new 
and untried direction, and traverse regions hitherto unex- 
plored, thou hast not left him to wander into the dark 
and dreary wilderness of scepticism and infidelity, where 
many have stumbled and fallen to rise no more. 

It is the earnest request of thy servant, that, by the sa- 
ving influence of efficacious grace, the temper of his 
mind, and the tenor of his conduct may be answerable to 
benefits received. And while he gives his full assent to 
those solemn truths, of which thou hast enabled him to 
obtain some degree of speculative knowledge, wilt thou> 
O Father of lights, from whom proceeds every good and 



14 • BEDlCATiON. 

perfect gift, be pleased to grant, that the practical exer- 
cises of his heart may correspond to the rational convic- 
tion of his understanding. And may the same inestima- 
ble favour, which the writer of this volume asks for 'him^ 
self, be also bestowed on his readers of every class. 
Wilt thou, who hast all hearts in thine hand, prepare 
them for such a reception of the real truth, as that it may 
operate with all its force^ in the production of a salutary 
effect. And may the effect, begun in the present world, 
extend forward through interminable duration, in those 
blissful mansions, where the light of truth will always 
shine with unsullied lustre. In which light, wilt thou^ 
who art the infinite Fountain of good, and boundless 
Source of happiness, graciously grant, for the Redeem- 
er's sake, that both the writer and his readers may for- 
ever dwell. And there joining with millions of other 
happy beings, all unite in continually ascribing to the 
Father, the Son, and the Holy Spirit, all honour, glory, 
and praise, world v/ithout end. Amen, 



TRUTH DISPLAYEH. 

PART FIRST. 



i^ 



TRUTH DISPLAYED. 

PART FIRST. 

ON THE UNIVERSAL SYSTEM OF ORIGINAL EXISTENCE s 
COMPREHENDING THE DEITY, WITH HIS GLORIOUS 
PERFECTIONS. 



CHAPTER I. 

ON INFINITE PERFECTION. 



T. 



HE subject here proposed is of the greatest impor^ 
tance and most urgently demands the serious attention 
of every intelligent being. It is a subject of such a na- 
ture as absolutely forbids all trifling or contentious alter- 
cation. For it must make an infinite difference in the 
universal state of things, whether that, which is now to 
be considered, is, or is not, an actual reality. This is 
evident, at first view, from the very nature of the case. 

If infinite perfection, therefore, is something, which in 
reality, has an actual existence ; then, awful beyond all 
description, and dreadful beyond all conception, must be 
the final consequence of advocating, and obstinately stri- 
ving to maintain the wrong side of the question. And 
even to treat the subject with cold indifference will be 
ultimately found, by all who may presume to make the 
rash experiment^ to be infinitely far from being a harm- 
less thing, 

C 



ib ON INFINITE PERFIilCTION. [Part I. 

There are two inquiries, which present themselves, and 
demand an answer. 

First : TFhat is infinite perfection, considered in the 
most general view, that can be taken of the subject ? 

Secondly : Is infinite perfection any thing that really 
has an actual existence ? 

To the first inquiry must be given the following uni- 
versal answer : Infinite perfection is that, whatever it 
may be, which is different from the want of every thing. 

And by the xvant of any thing is meant the actual non^ 
existence of the thing that is wanting ; for the want^ and 
nonexistence, of any thing, are perfectly synonymous 
terms. 

And now, reader, it is left with you to give a particu- 
lar and direct answer to the second inquiry, which is, 

V/hether infinite perfection is any thing that actually 
exists ? And if, while you are preparing to give an an- 
swer, you pay a proper attention to what has been ob- 
served, the writer will previously engage to acquiesce in 
your decision of the question, whenever you have deci. 
ded it to the satisfaction of your own mind. 

You may, however, be assured, that if you should, for 
argument's sake ; for the sake of examining the ques- 
tion on all sides ; or for any other reason whatever ; be 
disposed to give a negative answer by saying. That infi- 
nite perfection is nothing that actually exists ; you will 
find yourself, by such an answer, involved in an absolute 
contradiction ; from which you will find no possible way 
to extricate yourself, but only by rejecting the negative^ 
and admitting the affirmative side of the question. Make 
the experiment ; and let your own experience teach you 
the result. 



Chap. I] ON INFINITE PERFECTION. 2'9 

Infinite perfection, considered in the most general 
view, has been defined, as being that, which is diflerent 
from the xvaiit^ tliat is, different from the nonexistence ^ 
of every thing. 

To say, therefore, that infinite perfection is nothing 
that actually exists, is the same as to say, that there is 
nothing but the want of evenj thing ; which is the same 
as to say. There is nothing but the actual nonexistence 
of every thing : that is, there is no such thing as any 
actual existence whatever. Consequently ; 

There is no such thing as the actual existence of a 
sufi, consisting of a vast globe of fire ; dispensing its 
light and heat, and communicating its vivifying influen- 
ces, to a magnificent system of planets, revolving in re- 
gular order around it, as their common centre.. ..Ther 
is no such thing as a planetary system, composed of 
huge masses of matter, in continual and rapid motion, 
and shining with a reflected light.... There are no such 
things as fixed stars, at an inconceivable distance from 
each other, and from us.. ..There is no such thing as a 
particular terraqueous globe, encompassed with an atmo- 
sphere, consisting of a fine elastic fluid ; and allotted for 
the habitation of men and other animals of an inferior 
order..,. There is no such thing as clouds that float, nor 
birds that fly, in the air,.,. There is no such thing as fish 
that cut the liquid wave ; nor ships that sail on the sur- 
face of the mighty deep., ..There is no sea nor land.. ..no 
grass nor grain.... no herbs, flowers, plants, nor trees.... 
no cities nor houses.... no animals that graze the field; 
nor rational beings that inhabit the earth.... There is no 
such thing as mind nor matter.... no language nor ideas.... 
no creature^ nor Creator., ..no truth, nor falsehood.. v do. 



£0 ON INFINITE PERFECTION. [Part L 

existence of any kind, and no possibility of any.. ..and 
therefore no certainty nor doubt..., no propositions, nor 
suppositions of any kind whatever ; and consequently, 
no such thing as the supposition, That infinite perfection 
is nothing that actually exists. 

Thus you see what is the unavoidable result of taking 
the negative side of the all- important question ; Wheth- 
er infinite perfection actually exists ? 

In order, therefore, to obtain satisfaction, relative to 
this infinitely momentous and solemn subject, you must 
take the affirmative side ; and on that side you will find 
evidence arising from the very nature of the case, atten- 
ded with irresistible conviction, that the affirmative is the 
risrht side. 

You may, if you are so disposed, shut your eyes, in 
the midst of a clear day, and deny that there is any such 
thing as light, because you see no evidence of it ; it 
does not follow, however, that light does not exist, be- 
cause you do not see it. That same evidence, which, by 
shutting your eyes, you can resist, will, by your open- 
ing them, be too strong to be resisted. Infinite perfec 
tion shines with a lustre, far brighter than the united 
splendour of ten thousand suns ; and there is no possi- 
ble way to avoid the evidence of it, but only by shutting 
the eyes. Let the eyes be open ; and the evidence im- 
mediately becomes irresistible. " The invisible things 
of him," to whom infinite perfection belongs, " are clear- 
ly seen ; being understood by the things that are made, 
even his eternal power and Godhead." Utterly inexcusa- 
ble, therefore, are all those, who remain in a state of 
darkness ; and we shall find none of this character, but 



Chap. I] ON INFINITE PERFECTrOJT. 21 

only such as hate the hght, and will not come to it, be- 
cause their deeds are evil. 

From this view of the subject, it is evident that eve- 
ry thing depends on infinite perfection. For to suppose 
that to be removed is the same as to suppose every thing 
to be removed, and nothing left but universal nonexist. 
ence ; that is, the nonexistence of every thing without 
any exception. But the supposition of there being no- 
thing but the want of every thing ; that is, nothiiig but 
universal nonexistence^ is replete with the grossest absur- 
dity and the most horrid impiety ; let it therefore be ab- 
solutely rejected and immediately dismissed to its native 
region of eternal darkness. ' 

Having rejected the negative supposition, relative to 
the actual existence of infinite perfection, we must, as 
the necessary consequence, admit the affirmative. And 
on this supposition there is an object inconceivably grand 
and sublime to rouse and fix the attention, and to excite 
the most vigorous and delightful exercises of the con- 
templative mind ; an object of infinite value ; and con- 
taining a boundless treasure of happiness ; a treasure, 
which never can be, in any measure, exhausted, by any 
deductions of the greatest degree, and of the longest du- 
ration ; a treasure, containing mines (to use a figurative 
expression) inconceivably more rich than those of silver 
or gold. Or, in the language of the poet : 

" Unfathomable mines : 



" Mines, that support archangels in their state.'* 

If it should be inquired : What it is, in which infinite 
perfection is actually contained ? The answer is ; That 
it is contained in itself; or, which is the same; it is* 



22 ON INFINITE PERFECTION. [>art h 

coniainccl in iinmensity ; and immensity is contained in 
infinite perfection. They mutually imply, and are im- 
plied in each other ; and are,, indeed, both one and the 
same, without any distinction. Immensity is an object 
of bouadless magnitude ; consisting of an infinite num- 
ber of immutable parts, all combined in a state of insep. 
arable union, and constituting one universal immutable, 
and eternal whole ; which never was created, and never 
can be annihilated ; but from eternity to eternity, forev- 
er remains unchangeably the same. It is absolutely im- 
possible, that any finite mind should ever form an ade- 
quate conception of immensity in the full extent of its 
infinite magnitude ; for this is an object, which an infi- 
nite mind alone can comprehend. We can, however, 
ascertain beyond the possibility of doubt, the reality of 
its actual existence. 

A created being may have, in one respect, as distinct 
and perfect a perception of an infinite object, as he can 
of any finite object whatever; viz. in respect to the 
truth and reality of its actual existence, and some of its 
essential properties. But in respect to the greatness or 
magnitude of infinity, consisting in the difference be- 
tween that and nothing, the most enlarged conception of 
any finite mind must always fall infinitely short of the 
object. For it is to be carefully observed, and ought al- 
ways to be kept in view ; That there is an essential dis- 
tinction between the simple truth of a proposition, rela- 
ting to an infinite object, and the actual magnitude of the 
object itself. There are objects of various magnitudes, 
and there is always a truth or reality relating to them 
all, and each one of them respectively ; but the truth 
does not vary in its magnitude,, as the objects do, to 



Chap I.^ ON INFINITE PERFECTION. 23 

which the truth relates. Hence it is, thiit though we 
cannot form any adequate conception of an infinite ob- 
ject, in respect to its magnitude, (the magnitude of an 
infinite object being too great for the comprehension of 
any finite mind, even of the most enlarged capacity) yet 
in respect to its truth or reality, we can have as clear and 
as perfect a perception, as we can of any finite object. 

It may also be deserved ; That our conceptions are 
limited, not only in respect to the magnitude, but also, in 
respect to the number and variety of objects. Hence 
there is an infinite difference between human and divine 
conception ; for divine conception always does absolutely 
and perfectly correspond, not only to the truth and reali- 
ty of all possible objects; but also to their magnitude, 
number, and variety, in all its boundless extent. 

After having made one observation more, w^e shall 
leave for the present, this part of the subject, the partic- 
ular discussion of which more properly belongs to anoth- 
er place, and return to the consideration of immensity 5 
from which we have been led to make a short digression„ 
The observation is this : 

That all the individuals of that class of finite intelligeut 
beings, to whose most desirable lot, through infinite 
goodness, it shall actually fall to have the adorable Deity 
for their final portion, as the object of their delightful 
contemplation, and complete enjoyment, will be continu- 
ally making a series of progressive advances, in having 
more and more enlarged conceptions of things respect- 
ing their truth, magnitude, number and variety, through 
all the various stages of happifying changes, that even a 
>\'hole eternity itself can ever produce. 



24 ON INFINITE PERFECTION. [Pari I. 

We shall now resume the consideration of immensi- 
ty ; the evidence of the reality of which, forces itself on 
the mind with irresistible conviction ; for the incompre- 
hensible magnitude of the object does not, in the least 
denree, invalidate the certainty of its actual existence. 

Immensity itself, abstract from the consideration of 
every mutable finite existence, which actually is, or ever 
can be contained in any part of it, is an immutable, infi- 
nite, and eternal system of absolute perfection. Such, 
therefore, is the essential nature of the whole and every 
part, as to render it absolutely incapable of admitting any 
alteration or improvement. Consequently, it is absolute- 
Iv impossible, that any particular mutable existence 
should, even by an endless series of improvements, ever 
be made more perfect than that part of immensity, in 
which the mutable existence, in its improvable state is, 
or will be contained. The reason is, because that part of 
immensity, wherever it is, which does, or will, contain 
the mutable existence, is absolutely incapable of any im- 
provement ; being already, in its own nature, as perfect 
as possible ; and is, therefore, the fixed standard of that 
perfection towards which the mutable existence, the more 
it is improved, is continnally advancing. Hence it fol- 
lows, that immensity itself, independent of every thing 
of a changeable nature, that does now exist, or ever can> 
in any future period, be brought into existence, is in its 
own nature absolutely and infinitely perfect. And there- 
fore it is impossible that any system, consisting of things 
of a changeable nature, should, by any im^provement of 
the greatest degree and longest duration, ever rise so 
high as to reach that degree of perfection, which immen- 
sity doesj in itself, already contain. 



Chap. L] ON INFINITE PERFECTION. 25 

In contemplating that perfection, even infinite perfec- 
tion, which immensity does, in the very nature of it, 
necessarily imply, we must extend our views beyond 
all those mutable things, in any part of the material uni- 
verse, which present themselves as objects of our sen- 
ses... .beyond the utmost bounds of the habitable globe, 
on which we dwell.. ..beyond the sun, that amazing 
source of light, that makes the day... .beyond all those 
vastly distant stars, which decorate the evening sky. 
There is, indeed, something great and wonderful in these 
things ; but that perfection, which immensity contains, 
is greater and more wonderful still. We must, therefore,, 
direct our views to the intellectual world, and attempt to 
form a conception of a system, more fair, more beauti. 
ful, and more sublime, than that which is, or any one 
that ever can be, the object of sensation. Here imagina- 
tion may exert all its power, without a possibility of ev- 
er exceeding the bounds of truth and reality ; here the 
contemplative mind may be furnished with endless em- 
ployment for all its rational faculties. Eternity itself is 
not too long to be spent in exploring the boundless rich- 
es of immensity. 

That the present material system is imperfect is cer- 
tain for this plain reason ; because it is mutable, and ca- 
pable of receiving new improvements. But if it should 
be improved, to the highest possible degree, so as to have 
all that perfection of which it is capable of being the sub- 
ject, it would not, even then, be any more perfect than 
that part of immensity now actually is, in which the im- 
proved system would be contained. For every part of 
immensity, into which any created existence has been, or 
ever can be introduced, is now actually as perfect as the 

D 



'26 ON INFINITE PERFECTION; [Part 1 

created existence, after all its possible improvements, 
ever can be. Immensity, therefore, now actually con- 
tains all possible perfection. For every part of immen- 
sity, independent of all created existence, actually is, 
even now, considered in itself, according to the degree 
of it, absolutely perfect ; the whole sum, therefore, of all 
the parts existing together in a state of inseparable union, 
necessarily constitutes one universal, independent, immu- 
table and eternal system of infinite absolute perfection. 
And consequently such is the nature of this inexpressi- 
bly grand, this inconceivably sublime system, as to ren- 
der it utterly incapable of ever receiving any alteration 
or higher degree of perfection, by the introduction, and 
endless improvement, of ten thousand times ten thousand 
worlds of created existence. For, according to what 
has been observed, all the perfection, that ever can pos- 
sibly belong to such a number of worlds, and countless 
millions more, does now actually belong to immensity 
itself, independent of them all. That is, the greatest pos» 
sible perfection, that ever can flow, even from a whole 
eternity, relative to any mutable system, is now already 
actually contained in that one present, universal, immu- 
table system of infinite absolute perfection, which consti- 
tutes immensity. Here, then, is an object worthy of the 
delightful contemplation even of an Infinite Mind ; and 
therefore an object supremely worthy of the most vigo- 
rous and unintermitted attention of all percipient beings, 
who belong to the mutable system, and still retain a ca- 
pacity of endless improvement in knowledge and happi- 
ness. Though it is an object too great for the compre- 
hension of any finite intellect ; yet it is an object of which 
a conception may be formed, expanding wide, and wider 



Chap. 1.] ON INFINITE PERFECTION. 27 

Still, in endless progression. Here reason and imagina- 
tion, uniting their whole strength, may always operate in 
concert to form a conception of a system, the most grand, 
the most beautiful, the most excellent and the most sub- 
lime, without a possibility of ever surpassing the bounds 
of actual truth and present reality. Here is an ob« 
ject, even an actual, present object, in the view of which 
the rational soul m_ay travel on, and all along, as it pur- 
sues the pleasant path, will see new wonders of increas- 
ing magnitude, to excite its rapturous admiration, con- 
tinually rising, one after another, in the most agreeable 
succession. And after having thus travelled, for millions 
of ages, will find its delightful journey but just begun. 
Since there is, in reality, such an object ^s has been 
described ; and even an object, which, in respect to its 
magnitude, infinitely exceeds the power of all description, 
it follows, that there is something, intirely distinct from 
any thing that can be found in any part of the material 
universe, which, being always actually present, continu- 
ally claims our most solemn attention ; viz. that myste- 
rious, stupendous existence, which in its own essential, 
underived nature, universally implies absolute perfection ; 
and which, therefore, if every part of creation was anni- 
hilated, would still remain the same. This is that, with 
which we are at all times, and every where encompas- 
sed ; that in which " we live, move, and have our be- 
ing ;" and that which, on every side, " around, above, 
below," extends to infinity. 

It may, therefore, justly excite the greatest astonish- 
ment, in every serious, reflecting mind, to think what 
vast numbers of the human race, who call themselves 



28 ON THE DIVINE MIND. CPart I. 

rational beings, should have been through the whole of 
life, even to the present hour, so busily engaged in the 
eager pursuit of those shadowy forms of happiness, 
which make, alternately, a momentary appearance, and 
then vanish away, as never to have once, like Moses, 
" turned aside to see this great sight.'* 



CHAPTER II. 

ON THE DIVINE MIND. 

NFINITE absolute perfection necessarily has, in the 
very nature of it, an immutable and eternal agreement 
with itself. This absolute, independent, immutable and 
eternal agreement, consisting in perfect, simple, indi- 
visible UNITY, or I, is what we call, the divine mind ; 
that is, the deity himself. 

The Deity is that universal, immutable, and eternal 
percipient principle, who always has infinite absolute per- 
fection for the direct, immediate, and intuitive object of 
his perception. He, and he alone, perceives, at one all- 
comprehensive view, that amazing object, on the nature 
and magnitude of which we have made some observa- 
tions. 

The Deity has an immediate relation to, that is, an im- 
mediate connection with, the whole and every part of 
immensity ; and therefore is Omnipresent. He has an 
agreement with all possibility, that is all power; and 
therefore is Omnipotent. He comprehends at one view 



Chap. II ] 



ON THE niVINS MIND. 2^ 



the whole of immensity and eternity ; and therefore is 
Omniscient. He always has absolute, infinite, immuta- 
ble, and eternal perfection for the immediate object of 
his perception ; and therefore is absolutely, infinitely,, 
immutably, and eternally Holy, Just, and Good. 

There is one, and but only one, absolute agree- 
ment of infinite perfection with itself; there is, there- 
fore, One, and but only One, living and true God. The 
agreement of infinite perfection with itself »is perfectly 
simple^ that is, uncompounded ; therefore the Deity is 
one perfectly pure, simple, that is, uncompounded Be- 
ing ; not consisting of different parts of various magni- 
tudes. He does, as we have already observed, compre* 
hend at one view, the whole of eternity as well as im- 
mensity ; and therefore it is impossil)le, that by the ta- 
king place of any event, in any particular period of fu- 
turity, his knowledge should be increased ; or that any 
new improvement should ever be made in that infinite 
absolute perfection, which is, even now, necessarily im- 
plied in immensity. Consequently, none of those suc- 
cessive changes, in the mutable system of things, which 
variously aifect the minds of^nite beings, can ever make 
any alteration in the Omniscient Mind. "He is of one 
mind, and who can turn him?" 

When we would express the universal nature and es- 
sential properties of the Divine Mind, consisting in the 
agreement of absolute infinite perfection with itself, all 
language, in common use, intirely fails : we shall be un- 
der a necessity, therefore, of adopting, in some instances, 
a new phraseology. In order to express one essential, 
universal property, of that one immutable and eternal 
agreement of infinite absolute perfection with itself, in 



30 ON THE DIVINE MIND. [Pari 1^ 

which the Divine Mind consists, we shall call it, the a b- 

SOLirrE PRESENT ; or, the ABSOLtJIE IS. 

The absolute Present eternally remains immutably the 
same. It always was the same as it is now ; it ib now 
the same as it always was and it always will be the same 
as it is. It never was future, and never will be past. It 
is essential to the very nature of it to be always, and eve- 
ry where present. Tiie mode oi expression, therefore, 
to be used ki speaking of it, must be absolute, by say- 
ing, That it IS, and, That it is what it is. The 
proper naine of it, therefore, and that which is peculiar- 
ly expressive of its essential nature, when used m the 
first person, must be... .1 am; or, I am what 1 am. 
And this is the true import of the term, Jehovah ; which 
signifies, the Being who is ; or, the Being who was, who 
is, and who will be ; that is, the one infinite, immutable, 
and Eternal Being, whose essential nature it is to 
BE ; tliat is, to be present, at all times, and in all places; 
who is " the Father of lights from whom proceeds every 
good and perfect gift ; and with whom there is no varia- 
bleness nor shadow of turning." 

" And Moses said unto God, Behold, when I come 
unto the children of Israel, and shall say unto them, The 
God of your fathers hath sent me unto you ; and they 
shall say unto me, What is his name ? what shall I say 
unto them? And God said unto Moses: I am what I 
am : and he said: thus shalt thou say unto the children 
of Israel : I am hath sent me unto you." (Exod. iii, 
13, 14.) 

On the agreement of infinite absolute perfection with 
itself ; that is, on the Divine Mind ; or, on the ab- 
solute PRESENT, every thing that actually exists in the 



Chap. II] ON THE BlVINE MIND. 3l 

whole universal system, intirely depends^ And not only 
all actual, but also all possible existence, intirely depends 
on the absolute Present* For with respect to whatever 
can exist, through a whole eternity, the possibility of it 
does even now actually belong to the absolute Present* 
On the absolute Present, therefore, all things, both actu- 
al and possible, intirely depend* 

Take away the absolute Present.. ..the absolute is, that 
all-connecting, all-sustaining principle, and what will re- 
main ? Absolute, universal nothing. Jf there is no ab^ 
solute Present. ...no is ; then there is no truth..., no reali* 
ty....no existence.... no immensity.... no eternity. But 
there is an absolute Present ; the unalterable nature of 
which is TO B£....to be something that is present.. ..some- 
thing that is present in this place ; and something that it 
present in all other places, throughout immensity.. ..some- 
thing that is present, at this time ; and something, that 
will be present, in every succeeding time, throughout 
eternity,... something which, though it is absolutely one 
and indivisible, being perfect unity, and therefore, not 
consisting of different degrees of magnitude, yet is infi. 
nitely great, considered as sustaining an infinity of rela- 
tions. For it relates to all possibility or power.. ..to eve- 
ry part, and the whole of immensity.,.. to every part and 
the whole of eternity.... to all truth ; all reality ; and all 
existence. 

And now, let all the rational faculties of the soul, uni- 
ted with all the powers of imagination, be called forth 
into the most vigorous exercise ; and let us try our. ut« 
most strength and skill to see if we can find a place, in 
any part of the boundless universe ; or look forward to 
any period, in endless futurity, in which we can be free 
from any dependence on, or connexion with, the abso* 



3^ ON THE DIVINE MlNti. [Part t 

lute Present,... the infinite I am ; which is til ways, and 
every where present.... pre sent in heaven, earth and helL 
" O Lord, thou hast searched me and known me* 
Thou knowest my down- sitting and mine up-rising : 
Thou understandest my thought afar off. Thou com- 
passe St my path and my lying down, and art acquainted 
with all mxy ways. For there is not a word in my tongue, 
but, lo, O Lord, thou knowest it altogether. Thou 
hast beset me behind and before, and hast laid thine 
hand upon me. Such knowledge is too wonderful for 
me : it is high, I cannot attain unto it. Whither shall I 
go from thy Spirit ? or whither shall I flee from thy 
presence ? If I ascend up into heaven, thou art there : 
if I make my bed in hell, behold, thou art there* If I 
take the wings of the moniing, and dwell in the utter- 
most parts of the sea, even there shall thy hand lead me, 
and thy right hand shall hold me. If I say, surely the 
darkness shall cover me : even the night shall be light 
about me. Yea, the darkness hideth not from thee ; 
but the light shineth as the day : the darkness and the 
light are both alike to thee." (Psalm cxxxix. 1 — 12.) 

" Lord, thou hast searched and seen me through ; 
" Thine eye commands with piercing view 
•* My rising and my resting hours, 
" My heart and flesh with all their powers. 

^ My thoughts, before they are my own^ 
" Are to my God distinctly known : 
^^ He knows the words I mean to speak 
** E'er from my opening lips they breakt 

" Within thy circling power I stand ; 
" On every side I find thy hand : 
" Awake, asleep, at home, abroad, 
" I am^rrounded still with Go.d» 



Chap. 11] 



ON THIL DIVINE MIND. 53 



« Amazing knowledge, vast and great ! 
' <« What large extent, what lofty height I 
" My soul, with all the powers I boast, 
*' Is in the boundless prospect lost. 

» O mi'y these thoughts possess my breast, 

« Where'er I rove, where'er I rest ! 

« Nor let my weaker passions dare 

« Consent to sin....for God is there." Watts. 

The absolute Present.. ,.the great I am; that is, the 
agreement oi infinite absolute perfection with itself; that 
is, the Deity ; that Oniniscient, Omnipotent Mind, who, 
having infinite absolute perfecJtion, as the. object of his 
perception, is absolutely pure, simple, indivisible, immu» 
table and eternal ; is the supreme Governor of all worlds ; 
by him they were created ; on him they intirely depend ; 
and to him they all absolutely belong : for with him all 
actual and possible existence is connected. Consequent- 
ly, we have a connexion with him ; a connexion which 
is indissoluble, and therefore of endless duration. Our 
indissoluble connexion with the Deity, (as will, in its 
proper place, be shown) results from the nature of that 
immaterial principle of perception, which 'we possess. 
How interesting, then, is our situation.... how awfully 
solemn ! We have commenced an existence, which must 
inevitably continue forever 1 We are not, however, al- 
ways to remain here ; but must enter into a new state of 
existence ; the difference between which, and that in 
which we now are, is great beyond all conception. And 
into this new state we must very soon be introduced j 
even as soon as death shall cut the thread. ...the slender 
thread, that now ties us to this transitory scene of things- 

Siace there is absolute perfection ; and since there is 

a universal percipient principle.. ..an Infinite Mind. ...a 

E 



S4< OK THE DIVINE MIND. j^Part I. 

God ; who can, and who must, from the necessity of 
his own nature, have a complete conception of the ama- 
zing whole ; certainly we, who have an indissoluble con- 
nexion with him, and a most strict accountability to him, 
pje called upon, in a voice louder than thunder, to make 
it the object of our constant care and ultimate concern to 
have all our thoughts and all our practice regulated in 
conformity to these solemn realities. 

We have nq occasion to rove abroad in search of evi- 
dence for the existence of the Deity. For we have the 
evidence within ourselves, ^and all around us, on every 
side ; evidence which, with our eyes open, we must una^ 
voidably see. As a person in the open air, in the midst 
of a clear day, must, with his eyes open, unavoidably 
see the light. It is true, as we have already observed, a 
person may shut his eyes, and in this situation, not see- 
ing the light, may deny its existence. But all that he 
can gain, in such a case, will be only the exposure of his 
own perverseness and folly. 

Be it remembered ; That it is " the fcol, who hath said 
in his heart, " There is no God." 

Let there be a true explanation of what is to be under- 
stood by the Divine Mind ; that is, that universal perci- 
pient principle, which, at one all-comprehensive view 
perceives the whole of infinite absolute perfection, and 
the evidence of its reality will become irresistible. Such 
^n explanation may be considered (to speak in figurative 
language) as the opening of the eyes to that light, which, 
whether the eyes are open or shut, continually shines 
with equal splendour. 

The absolute Present is that on which the universal 
system intirely depends ; and therefore is that without 



Chap. II ] ON THE DIVINE MIND. 55 

-vhich the whole is at once dissolved, that is, reduced to 
nothing; and consequently we ourselves do not exist. 
But we certainly know, that we do exist. And if any 
should be so inconsistent as to say, That he doubts his 
own existence ; he must be reminded, that, in the pres- 
ent case, even doubt implies absolute certainty. For non- 
existence cannot doubt. The conclusion, therefore, is 
inevitable. There is art absolute Present... .an absolute 
is; or, in other terms: There is a God. Because a 
description of the absolute Present is the very same as a 
description of all the essential properties of Deity. For 
by the absolute Present is meant that one individual, iden- 
tical Being or Essence, which has been from eternity, is 
now, and always will be, every where present ; and which, 
in its own nature, is perfectly pure, simple, indivisible, 
and immutable ; which no corporeal eye has ever seen, 
nor ever can see. It is that, whose essential property it 
is.. ..TO BE ; and to be forever what it is ; or, 2ls we 
have already observed ; it must, in the use of the first 
person, be called....! am. From what has been said in 
the description of the absolute Present, it is evident, that 
it is that^ which pervades immensity and inhabits eter- 
nity ; and therefore is the same as that Omniscient, all- 
comprehending Mind, which has infinite absolute per- 
fection for the object of its perception. 

The absolute Present is something which, on account 
of the infinite number of relations it sustains, is infinitely 
great ; for it is every where present ; that is, it has an 
immediate relation to the whole, and to every part of im- 
mensity. In this view of it, therefore, it is infinitely be- 
yond the comprehension of any finite mind- And this 
will always be the case ; even though the fUiite mind 



36 ON THE DIVINE MIND. [Part L 

should forever continue to be enlarged by the most rap* 
id series of progressive improvements. 

The absolute Present, as we have before repeatedly ob- 
served, is the same as the agreement of immensiiy ; that 
is, the same as the agreement of absolute perfection, 
with itself ; it is, therefore, immutable and eternal. And 
it is infinitely great j not as consisting of different de- 
grees of magnitude ; but as having a connexion with, 
and being the very basis or foundation of, all actual, and 
all possible existence. It is, as we have said, the perci- 
pient principle of infinite perfection ; that is, it is that, 
which immediately perceives, and completely compre- 
hends, ihe whole of immensity.... the whole of infinite 
absolute perfection ; and is the same as what we call 
THE Deity. 

The absolute Present.... the infinite I am, is something 
that always was. For to say, that there ever was a time 
when it was not, implies a direct contradiction. If you 
imagine that it can be consistently supposed, that there 
ever was a time, when there was no Present ; then, for 
your own conviction make the attempt to form a sup - 
position of this kind. To say. There was a time, when 
there was no present, is the same as to say. There never 
was such a time ; that is, it is the same as to say. Such 
a time never was present. To say, That any thing was* 
or has been, whether we speak of time, or any thing else 
whatever, is the same as to say. That it was, or has been 
PRESENT. Again; to say, That any thing actually is, 
or will be, is the same as to say, That it iy, or will be 
PRESENT Therefore, we never can suppose, that there 
ever was, is now, or ever will be, any thing whatever, 
without supposing, that there is an absolute pres- 



Chap. 11.3 ON THE DIVINE MIND. 37 

E N T. Hence it is evident, that we never can make one 
single affirmation, respecting any thing whatever, with- 
out bringing into view an absolute present of 
which we must always say, That it is; or when ex- 
pressed in the first person, the name, significant of the 
essential nature of this absolute Present, will be I am. 
From the preceding representation it must appear to 
all, who, divesting their minds of prejudice, examine the 
subject with impartial attention^ irresistibly evident, that 
there is an Omnipresent Deity.... an infinite, universal 
Mind, who, at one immediate, intuitive view, complete- 
ly comprehends the whole system of things, both actual 
and possible, in all their infinite variety of connexions, 
relations, and dependencies. Therefore to say, or even 
attempt to imagine. That there is no God, is the great- 
est degree of impiety, madness, and folly. 

Man, in regard to his mind, as we are informed by 
the sacred writers, was made in the image of God ; be- 
cause the human mind, in resemblance of the Deity, is, 
in its essence, simple, indivisible, immaterial, and im- 
mortal. These are some of the properties, which may 
be considered as constituting the natural image of God, 
But though, in regard to his natural image, (as in meta- 
phorical language it is called) there are some respects, 
in which there is a resemblance between the Divine, and 
the human mind ; yet there are others, in which there is 
an infinite dissimilarity. We shall, in this place, onl\ 
just mention a few things, by which every created mind, 
and the human mind in particular, is perfecdy distin- 
guished from the Deity. 

1. There was a time v/hen the hufhan mind (and the 
same is to be observed respecting every created mind* 



as OJ? THE DIVINE MIND. [>aft t 

had no actual existence. 13ut the Deity coexisted with 
eternity. 

He, being the infinite I am, the one absolute Present^ 
whch now is, and always was, existed before time be- 
gun that succession, which, having already commenced, 
is now to continue forever; there never was a time, 
therefore, when he did not exist. It cannot be said, 
that he has existed only in one time, or any finite num- 
ber of times ; for he has existed through a whole eter- 
nity. 

2. The human mind, with all its possible improve- 
ments, can have only a limited conception of objects, irf 
respect to their magnitude, number, and variety. But 
the Deity always has an absolutely perfect view of a 
universal system of boundless magnitude, with all the 
objects, infinite in number, and endless in variety, which 
it contains* 

3. The hurnan mind has no positive perceptions, bu:t 
only what are continually varying by a constant succes- 
sion. Each one, that flows from the future, has a mo- 
mentary existence in the present, and then forever re- 
tires to the past. The human mind also frequently has 
perception of the negative kind ; which being directly 
opposite to positive perception, constitutes w^hat is called, 
pain, or misery ; and which is the consequence of pre- 
vious positive perception, having falsehood for its object. 
But the Deity's perceptions are all immutably perma^ 
nent ; without any succession or variation. They never 
were future, and never will be past j but they are all 
present, and will eternally continue to be the same as 
they are. And siitce the Deity always has an unerring 
view of all objects according to the most exact trvith and 



Chap. II.] ON THE DIVINE MIND. 39 

reality of things ; it being absolutely inconsistent with 
his nature to have any correspondence with falsehood ; 
therefore all his perceptions are positive, and he never 
can possibly have any of the negative kind. Therefore 
he is, in his own blessed nature, absolutely incapable of 
pain or misery, 

4. The human mind can have no positive perception, 
but only through the intervention, or by the instrumen- 
tality of some n^edium. Hence a system of organized 
matter is an essential prerequisite in order to furnish the 
finite mind with positive perception. But the Deity has 
a most direct and immediate view of all the objects of 
his perception, without the intervention of any medium 
whatever. Therefore his perceptions have no depen- 
dence on matter nor motion, nor on any created exist- 
ence whatever. And it is never the case (as it is with 
regard to the perceptions that belong to a finite mind) 
that his perceptions ever vary according to the various 
successive changes that are continually taking place ia 
the system of mutable existence. 

We perceive things according to their appearance ; 
and since they may, in some cases, appear to us differ- 
ent from what they are in reality, we are liable to be 
deceived. But the Deity, since he views all the objects 
of his perception intuitively, just as they are in them- 
selves, is beyond all possibility of deception. 

And even all finite beings of that class, who will even- 
tually be admitted to a confirmed state of perfect happi- 
ness ; though they will still have a view of all the ob- 
jects of their perception according to the appearance they 
make ; yet by the very nature of their state, being pla- 
ced infinitely beyond the reach of all false appearance. 



40 ON THE DIVINE PERCEPTION. Partly 

will be absolutely incapable of ever being deceived. 
They will, therefore, have no false perception ; and con- 
sequently, they never will have any perception of the- 
negative kind, or that in which pain or misery consists. 
For with respect to all those of this description, will be 
completely fulfilled what is written : '' And God shall 
wipe away all tears from their eyes : and there shall be 
no m.ore death, neither sorrow nor crying, neither shall 
there be any more pain." (Rev. xxi. 4.) 



CHAPTER III. 

ON THE DIVINE PERCEPTION. 

J_N the universal system, in which the Deity is the 
soul or living principle, who sustains the whole, and on 
whom the whole depends, there are four things, each of 
which requires a distinct consideration. 

First: The object of Divine Perception; which, as 
we have already observed, (chap. 1 ) is absolute perfec- 
tion ; or immensity, with all its parts, infinite in num- 
ber and variety. Amazing object !....An object too great 
ever to be comprehended by any finite mind. It is an 
object, which, in respect to its boundless magnitude, 
none but an infinite mind can conceive. 

Secondly : The universal percipient principle ; that is, 
the Divine Mind, or the Deity ; who is infinitely great ; 
and whose greatness results, not from difierent degrees 
of magnitude, increasing to infinity, (for the Divine Mind 



Chap III.] > ON THE DIVINE PERCEPTION. 4i 

is absolute unity, or 1 ) but from the infinite number of 
relations he sustains. For he, though one pure, sim- 
ple, indivisible Essence, yet has a relation to the whole, 
and every part of immensity. He is, therefore, incom- 
prehensible by all but himself. 

Thirdly: The Divine Perception itself; or that rela- 
tive perfection, which has a complete correspondence to, 
that is, a perfect agreement with, absolute perfection. 

Fourthly : The eternal agreement of Relative^ with Ab» 
solute Perfection : Or, in other terms, expressive of the 
same idea ; the eternal agreement of Divine Perception 
with its object. 

Having already taken a general view of the universal 
object of Divine Perception, consisting in absolute per- 
fection ; and also the universal percipient principle, which 
is the Divine Mind ; we shall now proceed to take a 
general view of the Divine Perception itself. 

Absolute infinite perfection, in its agreement with it- 
self, necessarily requires a perfect correspondent; that 
is, it requires something to perfectly correspond to, that 
is, perfectly agree with, absolute infinite perfection. 
This perfect correspondent is what we call. Relative 
Perfection ; because it has an eternal relation to, that is, 
an eternal agreement with. Absolute Perfection. And 
this Relative Perfection is the same as the Divine Per- 
ception itself. It is the universal nature of all true per- 
ception to be relative. It relates to something ; it agrees 
with some real object. A true perception is the percep- 
tion of something. Hence the Divine Perception, being 
in its own nature, completely perfect, because it com- 
pletely corresponds to a perfect object, is the perfection 
of perfection. 



42 ON THE DIVINE PERCEPTION. [Part I. 

And if it should be enquired ; What is the necessity 
of there being relative perfection to correspond to abso* 
lute perfection ? the ans^ver is, The agreement of abso- 
lute perfection with itself; that is, the Divine Mind, con- 
stitutes this necessity. But perhaps the querist, not yet 
satisfied, would wish to enquire once more ; What is 
the cause of this necessity ? The universal answer to 
this inquiry is ; This necessity, being in its own nature, 
the one, original, absolute, immutable, and eternal ne- 
cessity, necessarily is what it is ; because there was, in 
the original state of things, no possibility of its not 
being whut it is. If you say, That no possibility of 
its not being what it is, is no cause of its being what 
it is ; then, in thus saying, you give a final answer to 
the enquiry. For this one, original, absolute, immuta- 
ble, and eternal necessity, consisting in the agreement 
of absolute perfection with itself, and which is the same 
as the Divine Mind, is not an effect of any cause what= 
ever ; for it is in itself, in its own original nature, the 
very first cause of all effects. 

Wonderful, mysterious, adorable Necessity ! 

" How shall I name Thee ?....How my labouring soul 

" Heaves underneath the thought, too big for birth I 

" Great system of perfeciions ! Mighty Cause 

" Of causes mighty ! Cause uncaused ; sole root 

*' Of nature, that luxuriant growth of God. 

*' First Father of effects ! that progeny 

" Of endless series : where the golden chain's 

** Last link admits a period, Who can tell ?'* YouNtx. 

We shall now return to the consideration of Divine 
Perception ; respecting which may be observed the fol- 
lowing things. 



chap. III.] ON THE DIVINE PERCEPTION. 4S 

1. This Divine Perception of which we are now to 
take a general view, necessarily and essentially belongs 
to the Deity, and to him alone. 

In the Divine Mind, that is, the Deity, consists, as 
we have already observed, the original, absolute necessi- 
ty of there being relative perfection ; for the Deity being 
in his own nature, a universal percipient principle, ne- 
cessarily requires universal perception ; that is, relative 
perfection, completely, and eternally corresponding to 
absolute perfection. Therefore, relative perfection, or in 
other words, divine perception, necessarily and essential- 
ly belongs to the Divine Mind, that is, the Deity ; it 
belongs to him alone, and can never belong to any oth- 
er being whatever. 

For as there can, in the nature of things, be but only 
ONE universal percipient principle; so there can be but 
only ONE universal perception; and this, as we have 
said, peculiarly belongs to the universal Mind. 

2. Relative Perfection ; or which is the same thing 
(as the term is here used) Divine Perception, is perfectly 
pure, holy, just, and true. For it is essential to the na- 
ture of Divine Perception to directly and completely cor- 
respond to all things, as they really are in themselves, 
without any intervening appearance, and therefore it nev* 
er can have any agreement with falsehood. For there 
never can be any perception corresponding to falsehood, 
without a false appearance. But Divine Perception uni- 
versally has all things as they really are in themselves, 
for its direct and immediate object. 

Hence it is, in a most strict and literal sense, " impos- 
sible for God to lie." (Heb. vi. 18.) For the Deity to 
have any false perception is as impossible, even v/ith a 



44 ON THE DIVINE PERCEPTION, [Part 1, 

natural impossibility, as it is for him to change from 
an absokitely perfect, to an imperfect being ; and this is 
as impossible as it is for him to cease to be. But does 
not the Deity have a perception of something in regard 
to falsehood ? He most certainly does. For he always 
has a perfect perception of universal truth. And since 
it is really true, that sin, consisting in transgression of 
the divine law, is the cause, and the only cause, of the 
introduction of falsehood into the mutable system ; the 
Deity therefore, has the most extensive and unerring 
view of the real nature of sin, as being that without 
which no falsehood, and consequently no misery, could 
ever have been introduced into actual existence. He 
has a most exact view of the whole nature of sin, accor- 
ding to what it really is ; and therefore he has a com- 
plete perception of it as being the most odious and abom- 
inable, the most vile and detestable of all things, that ev- 
er can be introduced into the system of mutable exist- 
ence, to which finite beings belong ; for into the immu- 
table system of Infinite Perfection, which peculiarly be- 
longs to himself, sin never can possibly be admitted. 

Since the Deity always has a perfect perception of all 
things, according to the most exact truth and reality, 
therefore he views sin, which is the only cause of false- 
hood, as being the original source of all the mischief 
and misery, that ever did, or ever can exist ^ and conse- 
quently, in having^ this view of things, he never has any 
false, but on the contrary, always has perfectly true p er- 
ception. Hence it follows : 

3. That the Divine Perception is all positive ; without 
any mixture, even in the least degree, of that which is 
of the negative kind. 



Chap. III.] ON THE DIVINE PERCEPTION. 45 

Though it is not originally necessary, in the nature of 
things, yet is a matter of fact, that, to finite beings, at 
least to some among them, belong two kinds of percep- 
tion, directly opposite to each other ; viz. positive and 
negative ; the last of w^hich is known by the name of 
PAIN ; which is a consequence, resulting from false- 
hood, as its productive cause. For a proof of the real 
existence of this kind of perception, with relation to the 
finite mind, nothing more is necessary, but only to refer 
to actual experience ; by which it is confirmed in ten 
thousand times ten thousand melancholy instances. 

But to the universal mind belongs no perception, but 
only that which is positive : it being strictly impossible, 
and implying an absolute contradiction, that there ever 
should be any of the opposite kind, or that in which pain 
or misery consists. For pain universally presupposes 
false perception ; from which the Deity is, and eternally 
must be, absolutely free. 

. Hence it follows ; that since all the Divine Perception 
is positive and perfectly pure ; therefore the Deity, hav- 
ing a universal, immutable system of infinite perfection, 
which is peculiarly his own, enjoys, to the utmost extent 
of all possibility, absolute, independent, immutable and 
eternal felicity. Therefore all the expressions of infi- 
nite benevolence and kind regard, which he has mani- 
fested towards those who belong to the system of muta- 
ble existence, are of the most free and disinterested na- 
ture. 

4. The divine perception is immutable and eternal. 

It admits of no variation nor succession. It never can 
be diminished nor augmented. It being already abso- 
lutely and infinitely perfect, never can possibly admit of 



4^ ON THE DIVINE PEIlCLfilUN. [I-art t. 

any new improvements. What it was originally, pre- 
vious to all succession of time, it is now : and what it 
is now, it will, while time conthmes to flow, in endless 
succession through a whole eternity, forever remain. 
5. The Divine Perception is infinitely extensive* 
It does at all times, perfectly correspond to the whole 
and every part of the universal system. It corresponds 
to all actual and all possible truth ; to the truth of all 
that ever has been, is, or will be. To finite beings fre- 
quently belongs that kind of perception which is called, 
doubt ; which consists in the perception of an imperfect 
degree of apparent evidence. But in the Divine Percep- 
tion, which always has a direct and immediate corres- 
pondence to truth itself, without the intervention or in- 
strumentality of any particular medium, no such thing 
as doubt can ever be implied. The Divine Perception 
perfectly corresponds to the vvhole system of things, in 
respect to the infinity of their number, their endless va- 
riety, and all their different degrees of magnitude ; from 
the smallest, through every intermediate gradation, even 
to immensity itself. 



Jhap. IV.] ON TIME AND ETERNITY. 47 



CHAPTER IV, 

ON TIME AND ETERNITY. 



H 



AVNIG taken a general viev/ of the universal ob^ 
ject of Divine Perception ; which object consists in Ab- 
solute Perfection : the universal percipient principle ; 
consisting in the agreement of Absolute Perfection 
with itself; which agreement is the very same as the 
Divine Mind : and Divine Perception, which we have 
called Relative Perfection, or the Perfection of Perfection ; 
having taken a view of these three distinct things ; we 
shall now proceed to a brief consideration of the univer- 
sal and eternal AGREEMENT of the Divide Perception 
with its object ; that is ; the universal and eternal agree^ 
ment of Relative, with Absolute Perfection. 

From the essential nature of the Divine Mind it is ne- 
cessarily required, that infinite perception should agree 
with its infinite object. It is necessary, not merely that 
it should agree once^ and then agree no more ; but it is 
absolutely necessary, that it should always agree : that 
is, that it should agree an infinite number of times; 
or which is the same thing ; that it should have an infi- 
nite number of agreements. And this infinite number of 
agreements is that which we denominate eternity* 
Eternity, therefore, is a universal system of agreements ; 
each one of which agreements, considered by itself, is 
what we call one time. Since the universal percipient 
principle ; that is, the Divine Mind, requires an infinite 
number of agreements.. ..agreements of Divine Perception 

with its proper object ; therefore, the Divine Mind not 



48 ON TIME AND ETERNITY. [Park l, 

only pervades immensity ; but also (to use the language 
of scripture) " inhabits eternity." 

A whole eternity has been actually present ; not in 
separate parts, each one by itself, succeeding that, which 
went before ; but a whole eternity has been present, in 
connexion with itself. The connexion of a whole eter- 
nity with itself is now past ; and one individual time, 
by itself, is now present; that is, has an immediate re- 
lation to the Absolute Present.... the infinite I am. A 
whole separate eternity is now future ; and remains to 
be present, every individual part by itself, one after an* 
other, in endless succession. The reason of this is. Be- 
cause the Absolute Present, consisting in the agreement 
of Absolute Perfection with itself, which regulates the 
whole, and on which the whole depends, always requires 
that when (according to the explanation already given) 
one whole eternity is past, one individual time should be 
present once; and that, after its having been once pres- 
ent, it should be past. For such is the nature of the Ab- 
solute Present, that though it always requires, that one 
time should be present ; yet it never will admit any two 
individual times, each one by iself, to be both present at 
once ; or which is the same thing ; it will never admit 
any one individual time, by itself, to be more than once 
present ; and therefore it requires^ that every individual 
time, immediately after it has once been present, should 
be past. 

As soon as any one individual time, which is now pres- 
ent, is past, it will then be separated from the future ; 
and beihg thus separated, will produce the want of one 
future time ; which time, as soon as it is wanting in the 
future, will be present. And immediately after it has 



chap. IV.] ON TIME AND ETERNITY. 49 

gnce been present, it will be past ; and as soon as it is 
past, it will be separated from the future ; and being 
thus separated, it will produce the want of another future 
timii ; which time, ds soon as it is wanting in the future, 
will '^e present, &c. as before, through endless duration ; 
that is, till the period arrives, when, by the coaunuilly 
increasing separation of the past from the future, a whole 
eternity is intirely exhausted. But the evidence of the 
utter impossibility that such a period should ever arrive, 
is too strong to be- resisted by the most pertiiiaciou§ 
mind. 

Since it has been observed, that a whole eternity has 
been actually present ; some one, perhaps, may be dis- 
posed to inquire : When, or in what one preceding, or 
succeeding time, was eternity present ? We answer * 
Eternity never has been present in any preceding, nor in 
any one succeeding time ; but it has been present in all 
times together ; that is, it has been present in eternity >• 
that is, a whole eternity has been present in connexion 
with itself. And no v perhaps the inquirer would wish 
to be inforn^ed ; How long, or how many times, eterni- 
ty was present ? The universal and final answer to this 
inquiry is ; That eternity was present an infinite number 
of times. It is not however to be supposed, that it was 
present first in one time, by itself, and then present,, in 
another time, succeeding the first ; and then present in a 
third time, succeeding the second ; and so on to infini- 
ty. According to a true statement of the case, and that 
alone by which a contradiction can be avoided ; eterni- 
ty was present in an infinite number of times together, 
and not in any one time by itself, before or after another. 
For it implies a contradiction to suppose, that eternity 



50 ON TIME AND ETERNITY. t^wt I. 

could ever have been present, in any one time alone ; it 
has, therefore, been present, not in any one time only ; 
nor in any finite number of times ; but in the whole of 
eternity itself : Qr, in other terms, coinciding with the 
answer to the first inquiry : A whole eternity has been 
actually present, in connexion with all its parts j that is, 
in connexion with eternity itself. 

With regard to time, three things are to be consider- 
ed ; viz. The Past, the Present, and the Future. The 
past and the future are separate times ; the future being 
separate from the present, and the past separate from the 
future. From the separation of the past from the future 
necessarily results that one individual time, which has ar} 
immediate relation to the Absolute Present ; and on ac- 
count of its having such a relation, it is, in distinction 
from the future and the past, called, the present time. 
Every individual time, which is contained in eternity, 
arid now remains to be present, will have three distinct 
denominations. As long as it remains in its separate 
state, it vyill be denominated, future ; but when it comes 
into a state of immediate connexion with the agreement 
of absolute perfection with itself, which agreement, w^e 
have called, The Absolute Present ; then the individual 
time, which is now future, will be denominated, the pres- 
ent time. Immediately after it has once received the de- 
nomination of the present time^ it will then receive ano- 
ther denomination, viz. that of the past. And having 
once received this last denomination, it will forever re- 
tain it. 

It is astonishing beyond all expression to think how 
infinitely extensive is every individual time, when it 
conies into a state of immediate connexion with the Ab- 



Chap. tV.] ON TIME AND ETERNITY. 51 

solute Present : for that individual instant of time, which 
is NOW present, extends, at once, through a whole im- 
mensity. It is perfectly inconsistent to suppose, that one 
individual instant 6f time is now present in one place, 
and not equally present in all other places. It is evident, 
therefore, that every individual instant of time, as it suc- 
cessively becomes present, that is, becomes immediate- 
ly connected with the Absolute Present, extends at once, 
through a whole immensity. It is on account of the infi- 
nitely extensive nature of every individual time, that it 
is impossible that two individual times should both be 
present at once. Hence it is, that all the times, contain- 
ed in a future eternity, must become present in succes- 
sion, one after another ; because each one, when it be- 
comes present, extends through immensity ; therefore, 
it is impossible that any more than one individual time 
should be present at once. 

The past is forever increasing ; and as it advances 
from one degree .to another, it is, in every progressive 
gradation, separated from the future : and consequently 
the present is forever renewed. For as soon as that indi- 
vidual instant, which is now present, is past, then a new 
time will be present ; and when that is past, then ano- 
ther new time will be present, Sec. to infinity. And all 
this is what the agreement of absolute perfection with it^ 
self, that is, the Absolute Present, necessarily requires. 

Let us then make a solemn pause to indulge our 

amazement in the view of that wonderful series of ope- 
rations of infinite extent, which are performed with in- 
conceivable activity, by the Absolute Preseat..,.the great 
I AM.*..that adorable Being, who i&, in the sacred wri- 
tings^ with the strictest propriety, called, ** The Living 



52. 0>J TIME AND ETERNITY. [Parti.' 

God '* For he^with ceaseless activity and resistless en* 
crgy, is engaged in a series of operations, extensive as 
' imnii^nsity, and durable as eternity. That series of ope- 
rations, by which time is made to conthmally flow front 
the future to the present, and from the present to the 
past, is continually carried on, with perfect uniformity, 
in all places ; by night and by day, without any inter- 
mission. " He that kecpeth Israel,"^ says the Psalmist, 
" shall neither slumber nor sleep.'* 

It is astonishing to think, but yet it is undeniably 
true, That a whole eternity has actually been present ; 
not in single, separate parts, one succeeding another ; 
but a whole eternity has been present, in connexion with 
all its parts. A whole eternity, in a state of connexion 
"with all its parts, is now past, to return no more ; and 
consequently, a whole eternity, in a state of separation, 
is now future ; and in that state is forever to remain, as 
the inexhaustible fountain.... the boundless ocean... .from 
which is now flowing, and will forever flow, in one unin- 
terrupted, resistless course, that amazing stream of time, 
on which, in itself independent, all the various changes^ 
any part of created existence is capable of receiving, in- 
*tirely depend. 

And therefore, if all created existence should be an- 
nihilated, the succession of time would still continue to 
be invariably the same. The supposition of universal 
annihilation, however, now comes too late to ever be ad- 
mitted : because (as it will, in its proper place, be made 
to appear) it is, by an unalterable decree, otherwise de- 
termined. 

And with regard to Time, it must be considered as 
being something that never was created ; for it was ori- 



Chap. IV.] ON tiME ANt) ETERNITY. 5& 

ginally contained in tliat state of eternity, which is past, 
and now flows from that which is future ; and there- 
fore it will continue to exist till eternity itself shall ex- 
pire. But to suppose that there is, within the whole uni- 
versal system, any possibility of the expiration, that is, 
the final end, of eternity, is both impious and absurd, 
in the highest imaginable degree. 

It may well excite the most profound amazement, in 
every contemplative mind, to consider that wonderful 
agency, extending at once, infinitely wide, deep, and 
high ; and reaching forward in a line of interminable 
length by which time is making an endless transition 
from the eternal future to the eternal past ; and thus is 
forever renewing its agreement with the Absolute Pres« 
ent ; that inconceivably active, living principle, which 
performs the whole operation; and which, at one all. 
comprehensive view, perceives immensity, with all it 
contains ; and all that will, through endless futurity, be 
introduced. 

A whole eternity, having already been present, in a 
state of connexion, is now forever past ; and therefore, a 
whole eternity in a state of separation, is now, and will 
forever continue to be, future. " Futurity for every fu- 
ture".. ..that boundless source from which proceeds the 
time, in which we now exist ; and through which we 
are swiftly advancing to meet the solemn and inexpres- 
sibly important result of our final destination. 

Interesting beyond all conception is the present peri- 
od of our existence ; because, from the colour, we give 
the time we now possess, our future eternity is to re- 
ceive its whole complexion. 



54 On piiOPOSitidNS. [Hrt ir 

" Eternity ! thou pleasing, dreadful thought I 

" Through what variety of untried being, 

" Through what new scenes and changes miist we pass ^ 

" The wide, the unbounded prospect lies before u&. 

*' O, that unfathomable sea ! 

" Those deeps without a shore ; 
^^ Where living waters gently play. 

** Or fiery billows roar. 



CHAPTER V. 

ON PROPOSITIONS, POSSIBILITY, NECESSITY. CONTlNGENCE, 
AND TRUTH, ACTUAL AND CONDITIONAL. 



Wi 



E have already taken a general view, 1st, of the 
universal Object of Divine Perception : 2d, of the uni- 
versal Percipient Principle ; that is, the Divine Mind : 
3d, of the universal, infinite, immutable and eternal Per- 
ception, which essentially belongs to the Divine Mind, 
that is, the Deity : 4th, of the Agreement of the Divine 
Perception with its infinite Object : an Agreement, 
which extends at once through a whole immensity, and 
reaches forward, in one interminable line, through a 
boundless eternity. 

The next thing would be to consider the Divine Pow- 
er ; but, in order to this, we must previously take a 
general view of the nature of propositions, truth, possi- 
bility, necessity, &c. all which have such an intimate 
comiexion, that they must be considered together, and 
cannot well be separately examined. 

A proposition is that, which is expressed by a form of 



Ohap.V.} ON PROPOSITIONS. S5 

words, of such a kind, and so arranged, as to compose a 
complete sentence.. ..a sentence consisting of three parts ; 
one of which is called, the subject ; another, the predu 
oate ; and that which forms the connexion between the 
subject and the predicate, is called the copula. 

The following sentences are propositions ; viz. God 
is an Oinnipotent Being. The soul is an immaterial sub^ 
stance. Man is a free agent. In the first of these senten- 
ces, the term, God, expresses the subject of the proposi- 
tion ; the term, an Omnipotent Being, expresses the 
predicate ; and the term, is, expresses the connexion 
subsisting between the subject and predicate ; and so of 
the rest. 

It is not necessary, however, that propositions should 
always be expressed, exactly in the same form, or by the 
same number of words. Thus, for instance, if w^e were 
to form a proposition relating to the existence of matter, 
we might indifferently say, matter is an actual existence ; 
or, matter exists ; or, matter is something that exists ; 
or, matter has an existence, &c. 

Propositions have commonly been divided into affir- 
mative and negative; but such a division is not only 
iinnecessary, but also improper. For every proposition, 
properly so called, is affirmative. For it is not true, that 
v*^hat is called, a negative proposition, is, strictly speak- , 
ing, a proposition itself ; it is only something that relates 
to a proposition. Thus, for instance, when we say, That 
twice two is not seven ; all that we mean, in this case, 
is only to say, That the proposition, " Twice two is 
seven," is not true. 

A similar observation may be made, respecting all 
other negative forms of speaking. Therefore, instead of * 



5^ ON PROPOSITIONS- [Part i, 

distinguishing propositions into affirmative and negative, 
we shall consider them all as being affirmative. Every- 
thing, that can with propriety be called a proposition, is 
a direct affirmation ; an affirmation, which is sometimes 
true, and sometimes not true ; that is, an affirmation^ 
which sometimes agrees with its being true, and some- 
times agrees with its not being true. 

When the subject of any proposition is the sam6 as 
the predicate ; then that proposition is said to be true. 
To give an example by way of illustration ; if what is 
expressed by the term " God," is the same as what is 
expressed by the term, " an Omnipotent Being ;" then 
the proposition, "God is an Omnipotent Being," is a 
true proposition. That is ; when the subject and the pre* 
dicate of any proposition are both one and the same ; 
then tliat proposition is true ; otherwise, it is not true. 
For instance, with regard to the following proposition : 
** Man is a free agent ;" if the subject, expressed by the 
term, " man," is the same as, that is, coincident with, 
the predicate, expressed by the term, " a free agent ;" 
then the proposition is true. Again ; with regard to the 
proposition ; " The human soul is a material substance ;^' 
if the term, " the human soul," which constitutes the 
subject of the proposition, is expressive of the same 
thing, as the term, " a material substance," which con- 
stitutes the predicate ; then the propositidh is true ; but 
if the human soul and a material substance are not both 
one and the same ; then the proposition is not true. 

Hence we see wherein consists the universal distinc- 
tion between a true proposition, and any one that is not 
true. Every proposition, the subject of which is the 
same a^ the predicate, is, as we have $aid, a true propq- 



Chap.V] ON PROPOSITIONS. 57 

sitioii ; and every proposition, the subject of which is 
not the same as the predicate, is a proposition which is 
not true. 

Any proposition, considered as being true, (whether 
the proposition, considered in itself, is actually true or 
not) is what we call the proposition's being true ; and 
any proposition, considered as not being true, (whether 
the proposition, considered in itself, is actually true or 
not) IS what we call, the proposition's not being true. 

We shall now proceed to observe : That the actual 
truth of a proposition consists in the agreement of the 
proijosition itself with its being true or not true. And 
truth may be denominated affirmative or negative, ac- 
cording as the agreement is on the affirmative or nega- 
tive side. 

With regard to any proposition ; if its being true, 
or, if its not being true, is somethings in distinction from 
nothing ; then every thing, in the universal system, is 
consistent with the given proposition's being true, or 
with its not being true. And this universal consistency 
constitutes what we call, possibility. 

The possibility of any proposition's being true, may 
be called, affirmative ; and the possibility of its not be- 
ing true, may, for the sake of distinction, be called, neg* 
ative. 

In respect to the present, or any past time, every pro- 
position has an affirmative or negative possibility ; but 
not both. In respect to the future, some propositions 
have only an affirmative ; some have only a negative ; 
and some have both an affirmative and negative possi- 
bility. When there is only an affirmative possibility, it 

is then called affirmative necessity ; when there is only a 

H 



58 ON PROPOSITIONS. [Part I. 

negative possibility, it is then called, negative necessity 
or impossibility. When there is an affirmative and neg- 
ative possibility ; then this state of things is called, con- 
tingence. And there is in some cases, such a thing as 
contingence, in respect to the future ; but never in re- 
spect to the present, nor the past. 

It has been observed, That, with regard to any pro- 
position, its being true universally consists in the propo- 
sition itself, considered as being true ; and its not being 
true consists in the proposition itself, considered as not 
being true. 

We shall now proceed to observe ; That, with regard 
to any event, its being present universally consists in the 
event itself, considered as being present ; and its not be- 
ing present consists in the event itself, considered as not 
being present. 

If we take into consideration any proposed event ; we 
shall always find, that in respect to the present timej 
there is either a possibility of its being present, or a pos- 
sibility of its not being present ; that is, in respect to 
the present we shall always find, that there is an affirma- 
tive or negative possibility.... 072^ or the other ; but nev- 
er both. And the case is sometimes y but not universally^ 
the same, in respect to the future. For in respect to the 
future, it is sometimes the case, that there is both an af- 
firmative and a negative possibility ; that is, a possibili- 
ty of the event's being present, and also a possibility of 
its not being present. There is not any thing more evi- 
dent than this : 

That the state of things, in respect to the future 
is different in some cases, from what it is, in respect tCK 

THE PRESENT. 



Ciiap. V3 ON PROPOSITIONS. 59 

For though, in respect to the present, we never can 
admit an affirmative possibility with a negative ; nor a 
negative with an affirmative ; yet we may, in some ca- 
ses, admit them both, in respect to the future. And 
this may be done without any derogation from the di- 
vine foreknowledge. We may consistently ascribe to the 
Deity a twofold power, with respect to some future 
events, and yet, at the same time, inviolably maintain 
his infinite knowledge of all things past, present, and fu- 
ture. 

It has beeii already observed ; That sometimes there 
are (not in respect to the present, but) in respect to the 
future, two possibilities, with relation to the same propo- 
sition or event. And when this is the case, one or the 
other of the two possibilities may be removed ; and 
then the remaining one will be the same as necessity. 

If it should be inquired ; To whom does this twofold 
power belong, in which are implied the two possibilities 
that have been mentioned ? We answer ; It does now 
belong, and from all eternity has belonged, to the Deity ? 
whose sole prerogative it is to retain both of the possibil- 
ities, implied in that twofold power, with which he has 
eternally been invested, till the arrival of that future 
time, to which they now both relate ; and when the prop- 
er time has actually arrived, he will then, just according 
as he sees fit, remove one of the two possibilities and 
retain the other. And by this exertion of his power, in 
thus removing contingence and introducing necessity, 
he will turn the scale on the affirmative or negative side, 
respecting that proposition or event, to which the two 
possibilities, while there was a balance of power, i>ad a, 
previous relation. 



60 ON POSSIBILIXr, &c. [Part I. 

And now, perhaps, you may be disposed to inquire ; 
If all power belongs to the Deity ; and if it is he alone, 
who holds the balance, till he himself sees fit, by the 
exertion of his own power, to turn the scale ; then what 
remains for us to do ? 

Though this is not the proper place to give a particu- 
lar answer to this inquiry ; yet being unwilling to inlire- 
\y pass it over in silence, we shall, for tlie present, just 
observe, in general : 

First '^ That in all cases, in which there i& only one 
possibility, in respect to any future time, there remains 
nothing for us to do : because all, that ever can be done, 
is done already ; for this one possibility is the same as 
necessity ; and necessity admits of no alteration. There 
being only one possibility, there is no balance of power ; 
nothing, therefore, is required to be done to turn the 
scale ; because, the power being all on one side, the 
scale is already turned. Consequently, the Deity never 
will, in this case, make any exertion to change the state 
of things ; therefore, he will never remove, but will al- 
ways retain, the same possibility, which he now retains. 

But secondly ; in the case of there being two possi- 
bilities, in respect to any future time, which, in some 
instances, is a real, and to us a most important matter 
of fact ; then there is something for us to do. For in 
this case, there is a balance of power in the hand of the 
Deity : and it remains for him to turn the scale ; and 
he can turn it either way ; that is, on the affirmative or 
negative side.. ..he can turn it for us or against us... .he 
can so turn it, that our happiness or misery will be the 
tiecessary consequence. Hence it follows : 

That we are absolutely in the hand of the Deity ; and 



Chap. V.J OxV POSSIBILITY. See 01 

intirely at his disposal. He can save or destroy : and 
not only can, but certainly will. For it is inconsistent 
with the perfection of his nature to remain in a stale of 
neutrality. Therefore, since it is the Deity alone, who 
holds the balance of power, and since he will, just ac- 
cording as he sees fit, turn the scale, it belongs to us to 
take that side, which he has directed, and with infinite 
authority commanded us to take ; for that is the right 
side ; or, in the language of scripture, it is " the right 
hand of power." (Matt. xxvi. 64. Mark xiv. 62. Luke 
xxii. 69.) This is that side, on which we are to take 
hold of one term of the Deity's twofold power, so that 
we may make peace with him. His language to every 
finite free agent is ; " Let him take hold of my strength^ 
that he may make peace with me." (Isa. xxvii. 5.) 

When there are two possibilities, an affirmative and a 
negative ; then we have a moral liberty to take hold of 
the Divine power on one side ; viz. on the right side^ 
and that only. And that we should actually do this, is 
the express will of the Deity, respecting our conduct. 
But though we have no moral liberty to do any things 
and the Deity has no will respecting our conduct, but 
only what has now been mentioned ; yet we have a na- 
tural liberty to take hold of the possibility, that is, the 
Divine power, on either side. And, whatever side we 
take ; or whatever the consequence, with regard to us, 
may be ; it. is the universal and eternal Will of the De^ 
ity, respecting his own conduct^ to retain the possibility 
on the same side ; and to remit, that is, remove it, ou, 
the other. 

Therefore, if we take hold of his pov^er to make us 
eternally happy ; then he will retain the possibility of 



62 ON POSSIBILITY, kc.- tP^rt I. 

our eternal happiness ; and remit the possibihty of out 
eternal miser}^ ; but if, in direct opposition to his most 
urgent invitation, and express command ; and conse- 
quently, in direct opposition to his will, respecting our 
conduct, we take hold of his power to make us eternally 
miserable ; then he will retain the possibility of our eter- 
nal misery ; and remit the whole possibility of all our 
happiness. 

The WILL of the Deity, respecting- his own conduct ^ 
in turning the scale, by which our final state is to be 
forever decided, without any possibility of being revers- 
ed, is absolutely inflexible beyond all contradiction or 
control. Hence we read ; That he doth according to 
his will in the army of heaven, &c. (Dan. iv. 35.) That 
he worketh all things after the counsel of his own will. 
(Eph. i. 11.) That his counsel shall stand, &.c. (Isa.. 
Xlvi. 10.) 

Though we have already made some general observa* 
tions respecting propositions, possibility, necessity, &c, 
yet since these are things, of which we have frequent oc- 
^sion to speak, and which are very often not clearly un« 
derstood ; and since they are to be ranked among the 
tnost important objects of our perception ; we shall now 
proceed to take a more particular view of this branch of 
the subject. 

Propositions are perfectly distinct from matter or mag- 
nitude of any kind. It is the property of magnitude in 
general, to be small or great, low or high, broad or nar- 
rc w, round or square, &c. and of matter, in particular, to 
be light or heavy, in motion or at rest, solid or fluid, 
hard or soft, rough or smooth, &c..,.none of which prop- 
'^ies, literally taken, can ever belonsr to propositions. 



Chap. V.j ON POSSIBILITY, &c. 63 

Of propositions there are two general classes. To one 
class belong all true propositions ; and all propositions, 
which are not true, belong to the other. 

It is the universal property of every propc sition to 
have an agreement with its being true ; or an agreement 
with its not being true. 

The agreement of any proposition with its being true 
is what we call, the affirmative truth of the proposition. 
And the agreement of any proposition with its not being 
true is what, for the sake of distinction, we call, the neg- 
ative truth of the proposition. All truth, therefore, wheth- 
er affirmative or negative, consists in agreement ; that is, 
in the agreement of any proposition with its being true, 
or with its not being true. 

With regard to any proposition's being true, it is uni- 
versally the case, that it is something with which every 
thing is consistent, or else it is nothing. So likewise 
with regard to any proposition's not being true, it is uni- 
versally the case, that it is something with wliich every 
thing is consistent, or else it is nothing. 

In the TRUTH of the principle, That every thing is 
consistent with any given proposition's being true, univer- 
sally consists the POSSIBILITY of the given proposition's 
being true. If any thing is inconsistent with any given 
proposition's b^ing true ; then the given proposition's 
being true is nothings that is, there is no such thing as its 
being true. 

Therefore, if any given proposition's being true is any 
things in distinction from absolute nothing ; then every 
thing is consistent with the given proposition's being 
true ; or which is the same, there is a real possibility 
of the given proposition's being true. 



64f ON POSSIBILITY, &c; [Fart I. 

Hence we may see wherein possibility consists ; it 
consists in universal consistency. For to say, 
That ever7j thing is consistent with any given proposi- 
tion's being true, is the same as to say, That there is a 
possibility of the given proposition's being true. To say, 
That every thing is consistent with any proposition's not 
being true, is the same as to say. That there is a possi- 
bihty of the proposition's not being true. 

To say, That every thing is consistent with any event's 
being present, is the same as to say. That there is a pos- 
sibility of its being present. Once more ; to say, That 
every thing is consistent with any event's not being pres- 
ent, is the same as to say, That there is a possibiUty of 
the event's not being present. 

Having ascertained what is implied in the possibility 
of any proposition's being true or not true ; and what is 
implied in the possibility of any event's being present or 
not present ; there will be no difficulty in understanding 
what is meant by contingence and necessity. 

When possibility is all on one side, without any on 
the opposite side to counterbalance it, then it is denomi- 
nated necessity. When there is, what we call, a balance 
of power y implying an equal possibility, on each side ; 
then there is that state of things, which we call, contin- 
gence. And though there is no such state of things, in 
respect to the present nor the past ; yet there often is, in 
respect to the future. But whenever the scale is turned ; 
tliat is, v>^henever one of the two possibilities comes to be 
actually removed, which will inevitably be the case, when 
the future time, to which they have a previous relation, 
comes to be actually present, then the remaining possi- 
bility will be the Sc\me as necessity. Hence we may see 



tifiap. v.] ON POSSIBILITY, &c. 63 

whereiil contingence consists, and what it is that consti- 
tutes the distinction between contingence and necessity. 

This distinction consists in the difference between 
what the state of things now is, in respect to some fu- 
ture time, and what it will be, when that future time 
comes to be actually present. For now, previous to the 
arrival of that future time, there are two possibilities ; 
whereas then, when the time actually arrives, there will 
be but only one. Since there is now a possibility on each 
side ; there is now, therefore, a balance of power ; and 
consequently no necessity on either side : but then, by 
the removal of one of the possibilities, the scale will be 
turned, which will leave the remaining possibility in a 
state of necessity* 

The difference between what the state of things is, in 
respect to the time, which is now future, and what it will 
be, when the future time comes to be present, is the 
whole foundation of all liberty. Whenever necessity is 
introduced, then all liberty, in respect to that time, to 
which the necessity relates, is intirely at an end. Liberty 
universally presupposes an equal possibility on each side ; 
that is, a balance of power, with relation to future time. 

It belongs to the Deity, and to him alone, to hold the 
balance ; and to him alone it belongs to turn the scale y 
and what we have to do is to take one side or the other, 
just according to his direction ; with which, if we actu- 
ally comply, then he will see fit to turn the scale in our 
favour ; and thus cause peace and safety, with regard to 
tis, to be the happy result. But if, contrary to his direc- 
tion, invitation, and command, we take the opposite side ; 
viz. that side concerning which he has given us an ex- 
press prohibition ; saying, " Oh do not this abooiina^ 



66 ON POSSIBILITY, &c. [Parti. 

ble thing that I hate;" (Jer. xliv. 4.) then, though our 
conduct, in thus violating his law, will be absolutely- 
wrong ; yet this, from the very nature of the case, will 
render it perfectly right and fit, that he, in his conduct, 
should turn the scale against us. And though misery, 
on our part, even hopeless and eternal misery, should be 
the inexpressibly dreadful and inevitable consequence ; 
yet no room will be left for any, not even the least, rea- 
sonable complaint against him, as being tyrannical or 
unjust. 

In this case, the Deity, while he acts according to the 
sovereign pleasure of his will, respecting his own con- 
duct, in turning the scale against us, by retaining the pos- 
sibility of our final misery and removing the possibility 
of our final happiness ; he does, at the same time, mani- 
fest towards us his infinite displeasure for our conduct 
in violating his holy law. And while he is thus conduct- 
ing, who is there, throughout the whole intelligent sys- 
tem, that ** can stay his hand, or say unto him, What 
doest thou?" (Dan. iv. 35c) 

It has been observed. That a possibility on each side, 
that is, a balance of power, in respect to the time, which 
is now future, is the foundation of all liberty ; and that 
when necessity is introduced, by turning the scale, then 
liberty is at an end. Hence may arise the following in- 
quiries : 

Whether those, "who will be finally admitted to a con- 
firmed state of perfect happiness, and consequently will, 
in that respect, be in a state of necessity, will not them 
meet with the loss of all their liberty ? 

We answer ; That they will, indeed, meet with the 
loss (if propriety would admit the use of the term) of 



Uhap. V.j ON POSSIBILITY, &c. 67 

all the liberty of ever conducting wrong ; and therefore 
will have no possibility of ever being miserable. But, in 
every other respect, they will have all the liberty, that 
can be consistent with the perfection of their nature, or 
suitable to their dignified character. It is true ; there 
will then be no balance of power, in respect to their fu- 
ture happiness and misery ; for the Deity, by so turning 
the scale, in relation to those two amazing events, as to 
forever remove the possibility of misery, will introduce, 
on the side of happiness, an unalterable necessity. But 
yet there will still remain a balance of power, and conse- 
quently liberty, in respect to an infinite variety of delight- 
ful objects, contained in the treasures of eternity. Which 
objects the Deity will, according to the pleasure of those^ 
who have chosen him for their final portion, be forever 
introducing to their view, in the most agreeable suc- 
cession. 

For in the garden of celestial paradise there will be no 
forbidden tree ; therefore of all the trees, without excep- 
tion, the blessed inhabitants will always be allowed to 
freely eat : and consequently they will have, in respect to 
every thing that can be desirable, the most perfect liberty. 

There may now be another inquiry of a very different 
kind from the preceding one. 

What will become of those, who will be finally found 
on the wrong side ; and against whom, consequently, the 
Deity will turn the scale, in respect to their eternal state, 
by removing all possibility of their future happiness, and 
therefore introducing the inflexible necessity of their 
eternal misery ? What liberty will be left for them to 
enjoy ? 

In answer to this inquiry it it must be observed ; Thaft 



68 REMARKS ON THE NATURE [Part! 

in respect to those wretched beings, to whom this ques^ 
tion relates, all their liberty will be absolutely brought 
to a final end. The whole balance of power, with re- 
gard to them, being intirely lost, and lost forever ; and 
consequently all their liberty being utterly gone, to be re- 
stored no more ; nothing will be left for them to do ; all, 
therefore, that will remain for them, will be to suffer ;. 
by continually sinking deeper and deeper beneath the in. 
conceivable weight of the ceaseless wrath of an oiFended 
God. 

From the observations that have been made and illus- 
trated, we may see what is the nature of possibility, and 
the nature of necessity ; and wherein the distinction be- 
tween them universally consists. 

Whenever there is a possibility on the affirmative and 
negative side ; which is often the case, in respect to fu- 
ture time ; then there is possibility without necessity ; 
that is, there is contingence ; and therefore, in this case, 
there is liberty. And consequently, it remains for us to 
take one side or the other ; and according to the side 
which we shall take (for we must take one side or the 
other ; though we are at liberty which it shall be, in par- 
ticular) so the Deity, who now holds the balance, will 
turn the scale ; and we must take the consequence, what^ 
ever it may be. But when there is a possibility only on 
one side ; then that possibility, whether it is affirmative 
or negative, is the same as necessit}^ In this case, we 
have nothing to do ; but must let the state of things re- 
main as it '}s ; and must unavoidably submit to just such 
a consequence (whether, with regard to us, it is good or 
bad) as this necessity requires. 

Since a right understanding of the nature of proposi- 



efaap. v.] OF PROPOSITIONS. 69 

tions, and what relates to them (viz. possibility, necessi. 
ty, &c.) is of the greatest importance, we shall, in order 
to exhibit as clear a view as possible of this branch of 
the subject, make the following remarks : 

] • A proposition is something, which is expressed by 
a certain form of words, arranged in such order as to 
compose a complete sentence, consisting of three distinct 
parts ; all which, taken together, constitute an affirma- 
tion. For example ; "The soul is an immaterial sub- 
stance." The first part of this sentence.... the soul.. ..is 
called the subject of the proposition : the last part.... an 
immaterial substance..., is called, the predicate ; and the 
term. ...is... .which connects the subject and the predicate, 
is called, the copula ; and is that, which is essential to 
the nature of the affirmation. 

2. Propositions may be distinguished from every thing 
else by the effect, which they are calculated, when ex- 
pressed by written or vocal language, to produce on the 
mind. 

It is the nature of propositions, in distinction from all 
other objects of thought, to produce that peculiar kind 
of perception, which is called, belief; which, when it is 
imperfect, is denominated, doubt ; but when it is perfect, 
we give it the appellation of knowledge. 

3. Every proposition is something that has been from 
eternity, and will always continue to be : Propositions, 
therefore, are not to be numbered among created exist- 
ences. 

4. Propositions are the foundation of all our hopes and 
fears.... of all our joys and sorrows : they can raise the 
soul to the highest rapture, or sink it to a state of the 
deepest anguish. We may well suppose, that the propo- 



70 REMARKS ON THE NATURE [Part I. 

sition, announced by the great Jehovah, to Abraham, his 
servant, must have had a very peculiar effect on the 
mind of that eminent saint ; " I am thy shield and thy 
exceeding great reward." (Gen. i. 15.) 

We see what a wonderful impression was made, by 
one short sentence, in the form of a proposition, on Ja- 
cob's sons when in Egypt, standing before the govern- 
or of the land : " I am Joseph, your brother." So great 
was the force of this proposition, as to deprive, for a 
while, those to whom it was exhibited, of the power of 
speech. (Gen, xlv. 3.) 

We see likewise how deeply the mind of David was 
affected, when he received from one of his servants a 
message, in which was implied the following proposition : 
" Absalom is dead." 

*' And the king was much moved," says the sacred 
historian, and he went up to the chamber over the gate, 
and wept ; " and as he went, thus he said ; O my son 
Absalom, my son, my son Absalom : would God I had 
died for thee, O Absalom, my son, my son." (2 Sam. 
%viiu 33,) 

5. By propositions is excited the activity of the busy 
millions of mankind in the endless variety of their plans 
and pursuits. From the influence of propositions opera- 
ting on the mind, have originated all the great events 
and important revolutions, which stand recorded on the 
page of history. 

In consequence of propositions, exhibited to public 
view, by the rulers of nations, warlike preparations have 
been made ; and vast armies been collected on the em- 
battled field : where the dreadful blast of the bloody 
trumpet.. ..the stunning sound of the thundering cannon. 



Chap. V.3 QF PROPOSITIONS. It 

with the noise of smaller instruments of death. ...the 
ghastly visages of the dead ; and the dismal groans of 
the dying.. ..all mingled together, in horrid confusion.,., 
have melted the eye, and wounded the ear of humanity. 
It is not necessary, however, that we should, when 
treating on this subject, be wholly confined to the dark 
side of the picture ; therefore, we may proceed to ob- 
serve : 

6. That there are propositions, which, when seen in 
their true light, are capable of inspiring the mind with 
the noblest sentiments, and opening to view the most 
sublime prospects. 

Out of the vast variety of propositions of this kind, 
we shall, at present, only just give an instance of one or 
two, taken from the writings of St. Paul. 

" Our light affliction, which is but for a moment, 
worketh for us a far more exceediug and eternal weight 
of glory : while we look not at the things which are 
seen ; but at the things which are not seen : for the things 
which are seen are temporal : but the things which are 
not seen are eternal."' " I am now ready to be^ ofFeredy 
and the time of my departure is at hand, I have fought 
a good fight, I have finished my course, I have kept the 
feith: henceforth there is laid up for me a crown of 
righteousness, which the Lord, the righteous Judge^ 
will give me at that day : and not to me only, but unto 
all them also that love his appearing." (2 Cor. iv. 17, 18. 
2 Tim. iv. 6, 7, 8.) 

7. On certain propositions, relative to the divine ex« 
istencc and perfections, is intirely founded all the true re- 
gard, that ever can be paid to the Deity. For since it is 
impossible, that we should have an immediate vi/^w of 



7-2 REMARKS ON THE NATURE OF PROPOSITIONS, [i^art L 

him, as he is in himself, we must, therefore, regard him 
according to the real truth of those propositions, which 
are expressive of his blessed nature and glorious attri- 
butes. 

8. All propositions are reducible to two general class- 
es ; to one class belongs every true proposition ; and ev- 
ery proposition, which is not true, belongs to the other. 

Every proposition, the subject of which is the same 
as the predicate, is a true proposition j and every propo- 
sition, the subject of which is not the same as the predi- 
cate, is a proposition, which is not true. Hence it fol- 
lows : 

9. That every proposition must be considered as be- 
ing true, or as not being true. 

In the AGREEMENT of any proposition with its being 
true ; or in the agreement of any proposition with its 
not being true, all actual truth universally consists. 

Actual truth may be distinguished into affirmative and 
negative. The agreement of any proposition with its be- 
ing true constitutes actual affirmative truth ; and the 
agreement of any proposition with its not being true con- 
stitutes actual negative truth. 

10. If every thing is consistent with any proposition's 
being true ; then there is a possibility of the proposition's 
being true. And if every thing is consistent with any 
proposition's not being true ; then there is a possibility 
of the proposition's not being true. 

Possibility, as well as actual truth, may be distinguish- 
ed into affirmative and negative. 

11. From what has been observed, it is evident, that 
there is a distinction between actual truth and possibilir 
ty : for possibility is of a m^ore extei|sive Aature than ac- 



»^£> 



Chap. V.5 ON CONDITIONAL TRUTH. 73 

tual truth. Actual truth consists in the agreement of any 
proposition with its being true ; or in the agreement of 
any proposition with its not being true. But possibility 
is the same as universal consistency. 

12. Any given proposition is conditionally true when 
some other proposition's being true agrees with the giv- 
en proposition's being true. 

Thus, for example, it is conditionally true. That you 
will be eternally happy. If you are actually united to 
the Mediator ; then, on this condition, that is, admitting 
this to be true, it follows, That you will be eternally 
happy. In this instance ; its being true, " That you are 
actually united to the Mediator," agrees with its being 
true, " That you will be eternally happy." 

Hence you may see wherein it is, that conditional truth 
universally consists. Assume any one proposition what- 
ever : then if any other proposition's being true agrees 
with the assumed proposition's being true, the assumed 
proposition is conditionally true. 

" If ye live after the flesh, ye shall die : but if ye, 
through the Spirit, do mortify the deeds of the body, ye 
shall live." (Rom. viii. 13.) 

We here have an instance in which there are two pro- 
positions, both of which are conditionally true. The two 
propositions are these : " Ye shall die"...." Ye shall live." 
The apostle here evidently has reference to eternal death 
and eternal life. It is evident, therefore, that the two 
propositions are not both of them actually true ; but it 
is certain that both of them are conditionally true. For 
its being true : " That ye live after the flesh," agrees 
with its being true, " That ye shall die." And its being 
trae : " That ye through the Spirit do mortify the deeds 

K 



'i 



'T4 ON CONDITrONAL TRUTH. [^atl t 

of the body," agrees with its being true : *' That ye shall 
live." 

From the preceding observations it is evident ; That 
actual truth, possibility, and conditional truth are all dis- 
tinct from each other. 

In order to illustrate the nature of actual and condition- 
al truth ; which will be found by all, who examine it 
with serious attention, to be a subject of the highest im- 
portance ; let us select, for an example, any one, who is 
liovv in an unrenewed state ; or, in the language of scrip- 
ture, in a state of spiritual death ; bu^t who is, at the same 
time, an inhabitant of the present world, and a probation- 
er for eternity. 

With regard to a person of this description, there are 
two propositions, neither of w'hich is now absolutely 
ti'ue ; but yet they are, at the same time, both of them 
conditionally true. 

The two propositions, both of which are conditional- 
ly true with relation to the person, w^hose case has been 
described, are the following ; He will be eternally hap- 
py.... he will be eternally miserable. 

In this case, there are two conditions ^ one of which 
consists in its being true, that the person is renewed ; and 
the other consists in its not being true that he is renewed. 

These two conditions are of such a nature, that there 
is no necessity that they should always continue to be 
what they now are ; but such is their nature, that either 
of them may, at any time, be intirely removed. It is, 
however, absolutely impossible that both of them should 
fail. Consequently there is an absolute necessity, in gen- 
eral, that one or the other of them should forever remain. 

!f the fust condition, consisting in its being true : 



Chap. V.>1 ON CONDITIONAL TRUTH. "/^ 

" That the person is renewed," should be confirmed 
(which can be done only by a special application to the 
Deity through the Mediator) then the opposite condition 
will, at the same time, be intirely removed. In this case, 
therefore, it will become absolutely and unalterably true ; 
That the person (whose case is now the subject of con- 
sideration) will be eternally happy ; and therefore the op- 
posite proposition (viz. that he will be eternally misera- 
ble) will forever cease to be even conditionally true ; 
that is, the possibility of its being true will be intirely 
removed. 

But such is the nature of the first condition, that it 
will, unless it should be previously confirmed, certainly 
be removed by natural death. And when the first condi^ 
tion is once removed ; then the opposite condition will 
become unalterably confirmed. And in this case, it will 
become absolutely true ; That the person will be eter» 
nally miserable ; and therefore it will cease to be eveia 
conditionally true ; That he will be happy. 

From what has been observed, it is evident. That both 
the eternal happiness and the eternal misery of a person^ 
who is an inhabitant of the present world, and yet at the 
same time, is in an unrenewed state, are intirely suspen- 
ded on certain conditions. The first of these conditions ; 
or that, on which the person's eternal happiness intirely 
depends, consists in his being renewed previous to na- 
tural death : the other,' or that, of which, if it should once 
be confirmed, eternal misery will be the certain and in- 
evitable consequence, consists in the person's remaining 
in an unrenewed state, till natural death actually arrives. 

Both of these conditions will remain as they are, till 
ane or the other is confirmed ; it is certain, hov/everj 



76 ON CONDITIONAL TRUTH. [Part I, 

that they will not long continue in their present uncon- 
firmed state. For unless the first condition ; or that, on 
which eternal happiness intirely depends, should, by the 
dfectual exercise of practical faith in the Mediator, be 
soon confirmed ; then natural death, which is near at 
hand, will very shortly confirm the opposite condition ; 
or that of which, if once confirmed, eternal misery will 
be the inevitable consequence. 

And now, since the first condition, in its present un- 
confirmed state, is liable, every moment, to be forever 
removed ; having nothing to prevent the removal of it, 
but only the continuance of natural life, than which there 
is not any thing more precarious ; Who is there, whose 
mind is susceptible of any serious impression, that can 
refrain from adopting the poet's exclamation ? 

*' Great God I on what a slender thread, 

" Hang everlasting things 1 
" Th' eternal states of all the dead, 

" Upon life's feeble strings I" 

And now, reader, permit the solemn inquiry to be 
made with particular application to yourself. In what 
state is the condition^ on which your eternal happiness 
depends ?...Js it already confirmed ; that is, has it been 
actually fulfilled ? Or, in other words ; have you been 
renewed, by the special influences of the Holy Spirit ? 
Have you really passed from death to life ? If so, then 
you have a most sure and infallible title "to an inheri- 
tance, incorruptible and undefiled, and that fadeth not 
away ; reserved in heaven for you." (1 Pet. i. 4.) 

But if the condition, on which your future eternity 
in respect to the particular mode of your existence, i? 



diap. v.] ON CONDITIONAL TRUTH. 77 

suspended, yet remains unconfirmed ; then the time is 
very swiftly advancing which will bring with it the irre- 
vocable decision of vour final state. 

A due consideration of conditional truth is, as we have 
already observed, of very great importance ; and, there- 
fore, is worthy of the most strict and impartial attention. 
Hence it is, that all those great and infinitely interesting 
truths, directly claiming our practical regard, which, 
in the sacred writings, are exhibited to view, are present- 
ed in a conditional form. 

Respecting every impenitent sinner, who is an inhab- 
itant of the present world, an eternal state of happiness or 
misery now hangs suspended on conditional truth, "He 
that believeth, shall be saved ; but he that believeth not^ 
shall be damnt^d." (Mark xvi, 16.) 

Here he, who came into the world to bear witness to 
the truth, has expressly declared faith and unbelief to be 
the conditions of salvation and damnation. 

To conditional truth, in distinction from that which is 
absolute, two sides belong : and therefore it may be true 
(that is, conditionally true) with respect to the same indi- 
vidual person ; That he will be perfectly happy ; and at 
the same time true, (that is conditioitally true) that he 
will be perfectly miserable, through endless duration, in 
a future world. For " he that believeth on the Son, hath 
everlasting life : and he that believeth not the Son, shall 
not see life : but the wrath of God abideth on him." 
(John iii. 36.) " For if ye live after the flesh, ye shall 
die : but if ye, through the Spirit, do mortify the deeds 
of the body, ye shall live." (Rom. viii. 13.) 

From these words of the apostle, we see that there is 
conditional truth^on both sides of the question. It is con- 



Hffi ON COtJ^ITIONAL TRUTH. tP«rt t, 

ditionally true, That ye shall live ; and at the same time, 
conditionally true. That ye shall die. 

All the kind offers of mercy, and dreadful threatenings 
of vengeance, which a God of infinite goodness and in- 
dexible justice has manifested to a sinful world, are foun- 
ded on certain conditions ; which are of such a nature^ 
that they must, within a short time, be, on one side or 
the other, inevitably fulfilled. And when that solemn pe- 
riod shall arrive, the scale will be irreversibly turned, by 
the hand of Omnipotence ; and then that, which is only 
conditionally, will become absolutely, and therefore eter- 
nally, true. That is ; that amazing and mconceivable 
state of happiness or misery, which is now future ; and 
being suspended on conditional truth, exists only in pos- 
sibility, will then become actually present ; and all con- 
ditional truth being wholly removed from one side, ab- 
solute truth will, consequently, take intire possession of 
the other. Thus possibility will be changed to necessi- 
ty ; and therefore the final state will be fixed for endless 
duration. 

But why will it be fixed for endless duration ? 
Because, in the divine government, as it relates to 
moral agents, there is an established order of things, 
which is absolutely unchangeable ; and which, therefore, 
can never be inverted ; for it is as immutable as the Deity 
himself. According to diis order, of which we now 
speak, there is first, conditional truth on both sides ; but 
this, from the nature of it, being of temporary duration ; 
will not always continue to be the same as it is, in its ori» 
ginal state ; but will be removed from one side, and thus 
give place to absolute truth, on the other. And absolute 
truth ; that isi^ necessity (for absolute truth and neces^i* 



dhap. v.] ON CONDITIONAL TRUTH. 1& 

ty are both one and the same) being once introduced, 
will remain forever. 

This, then, being the unalterable order of things, in 
the universal system of the moral government of Jeho- 
vah, relative to finite ir^telligent beings, we may see that 
there is such a thing as making a transition from a con^ 
ditional, to an absolute state. Or, in other terms, expres- 
sive of the same idea ; there is such a thing as passing 
from a temporary, to an eternal state; but the re- 
verse of this is absolutely impossible. As the apostle 
says, in a particular case : " That was not first, which is 
spiritual, but that which is natural ; and afterward that 
which is spiritual.'' (1 Cor. xv. 46.) So we say, in gen- 
eral ; That was not first, which is absolute ; but that 
which is conditional; and afterward, that which is abso- 
lute. And since this is the irreversible order of things, 
we can pass ; but we cannot repass : we can advance 
forward ; but we cannot retrace our steps. The reason 
is, .because we cannot violate the irrevocable decree of 
him, who has said ; " My counsel shall stand, and I will 
do all my pleasure." (Isa. xlv. 10.) Therefore, if we 
take a wrong course, and continue to pursue it, for a 
short time ; then that, which is now only conditional j 
will become absolute ; and then we never can return 
back again, to begin our course anew. This being the 
case, it is certainly a matter of the greatest importance, 
that we proceed with cautious steps ; carefully commit- 
ting ourselves to the guidance of that All- wise and Al- 
mighty Being, who holds the balance of power ; and who 
will shortly turn the scale, and forever fix our final des- 
tiny. 

From the preceding observations, it evidently follows^ 



80 OK COKDlliONAL TRUTH. [Part f. 

That there is, in reality, such a thing as conditional 
truth, in distinction from that which is absolute ; and al- 
so that conditional truth is to be considered as being 
first, in that order of things^ v/nich is unalterably estab- 
lished by the Supreme Ruler of the moral world. 

Hence it is, that we are called upon ; are kindly invi- 
ted ; and even with infinite authority commanded, to 
take. an active part, in the grandj universal system. And 
the part, which we are to take, consists in our fulfilling 
certain conditions; even those, which are particularly 
prescribed, by consummate benevolence and infallible 
wisdom. And here it is worthy of special remark : That 
though it is absolutely certain, in general, that we must 
inevitably fulfil conditions of some kind or other ; that 
is, conditions of life or death ; yet the benificent Author 
of our being has directly enjoined upon us the fulfilling 
of such conditions, and such only, as will be attended 
with a happy result. For life and death are set before 
us, and we are commanded to choose life, by fulfilling 
the condition on which life is suspended* 

Very interesting, solemn, and affecting are the words 
of Moses, in his valedictory address to the children of 
Israel. " And it shall come to pass, if thou shalt hearken 
diligently unto the voice of the Lord thy God to observe 
and do all his commandments, which I command thee 
this day, that the Lord thy God shall set thee on high 
above all nations of the earth : and all these blessings 
shall come upon thee and overtake thee, if thou shalt 
hearken unto the voice of the Lord thy God. 

Blessed shalt thou be in the city, and blessed shalt 
thou be in the field. Blessed shall be the fruit of thy 
body, and the fruit of thy ground, and the fruit of thy 



Chap. V ] ON CONblTIOxMAL TRUTH. 81 

cattle, and the increase of thy kine, and the flocks of thy 
sheep. Blessed shall be thy basket and thy store. Bless- 
ed shalt thou be when diou comest in and when thou 
goes! out...." The Lord shall establish thee a holy peo- 
ple unto hiniself, as he hath sworn unto thee ; if thou 
shalt keep the commandments of the Lord thy God, and 
walk in his ways"...." But it shall come to pass, if thou 
wilt not hearken unto the voice of the Lord thy God, to 
observe to do all his commandments, and his statutes, 
which I command thee this day ; that all these curses 
shall come upon thee, and overtake thee. Cursed shalt 
thou be in the city, and cursed shalt thou be in the field. 
Cursed shall be thy basket and thy store. Cursed shall 
be the fruit of thy body, and the fruit of thy land, the 
increase of thy kine, and the flocks of thy sheep. Curs- 
ed shalt thou be when thou comest in and when thou go- 
^st out. See I have set before thee, this day, life and 
good, death and evil ; in that I command thee this day, 
to love the Lord thy God, to walk in his ways and to 
keep his commandments, and his statutes and his judg- 
ments ; that tholi mayest live and multiply : and the 
Lord thy God will bless thee, in the land whither thou 
goest to possess it. But if thine heart turn away, so that 
thou wilt not hear ; I denounce unto you, this day, that 
ye shall surely perish. I call heaven and earth to record 
this day against you, that I have set before you life and 
death ; blessing and cursing : therefore choose life.'^ 
(Deut. xxviii. 1—6, 9, 15--19. xxx. 15—19.) 

Thus you may see the nature and importance of that 
CONDITIONAL TRUTH, ouc side or the other of which, 
you must unavoidably take ; for such is the universal 
constitution of things? that you cannot continue in a state 

L 



82 ON CONDITIONAL TRUTH. [Part i 

of neutrality. Which is the right side ; ^ iz, the side 
that you ought to take, in order to msure a ia\ o arable 
result ; the moral Governor of the world has cieariy ex- 
hibited to your view, by giving an express direction, and 
an absolute command. If, therefore, by deviating from 
his direction and transgressing his comma-nd, you will 
be guilty of the horrid presumption of taking the wrong 
side ; then there will not be any thing whatever, not even 
infinite power and goodness itself, that can possibly save 
you from suffering the dreadful consequence, in its full- 
est extent and longest duration. For it is absolutely im- 
possible that infinite power and goodness should ever 
contradict itself, by reversing the irreversible order of 
things. 

In tracing the principles of moral science it is of es- 
sential importance, always to keep in view the distinction 
between conditional and absolute truth ; and likewise the 
order of arrangement, which is assigned to these two 
distinct kinds of truth, by the Supreme Ruler, in his 
moral government over finite free agents. He, being in- 
vested with Omnipotence, has the intire and indepen- 
dent control of the final and eternal destinies of all crea- 
ted intelligent beings ; and has, therefore, subjected them 
all to a state of absolute dependence on himself. 

All conditional truth, which is of any importance, is 
to be considered as being first, in the order of things ; 
that is, prior, in order of time, to absolute truth ; and al- 
so, as having a right and a wrong side. The right 
side is always that, which, if admitted, will be attended 
with a happifying consequence ; and the opposite to this 
is the wrong side. Hence originates the whole system 
of that moral government, which the '* blessed and only 



Chap, v.] ON CONDITIONAL TRUTH. 83 

Potentate" invariably exercises over his rational offl 
spring. In relation to whom, therefore, it is unalterably 
fix^^d, as a universal rule, which admits of no exception : 
** That whatsoever a man sovveth, thut shall he also reap. 
For he that so iveth to hib flesh, shall of the flesh reap cor- 
ruption : but he that sovveth to the Spirit, shall of the 
Spirit reap life everlasting." (Gal. vi. 7, 8.) 

It is an observation, which caimot be too often repeat- 
ed ; That conditional truth is to be considered as being 
first in order ; and as having a right and wrong side. 
Hence there are two opposite consequences, both ex- 
« isting in possibility, previous to the actual existence of 
either, which are suspended on conditional truth. And 
this being the case, it is absolutely necessary, in general^ 
that one or the other of these two opposite consequences 
should become actually present; and which, in particu- 
lar, it shall be, must always be determined according to 
the condition, which will be previously admitted. 

It is now absolutely necessary, with a general necessity^ 
That you should,Jn some future period, reap one or the 
other of the following consequences ; viz. happiness or 
misery, perfect in degree, and endless in duration. 

Do you inquire j Which, in particular, it will actual^ 
ly be ? The universal answer is ; That according to the 
immutable law of Divine operation, ** whatsoever you 
sow, that shall you also reap :" Or, in other words ; the 
final consequence will always be inevitably determined 
according to the previously admitted condition. This is 
a rule from which the perfections of that great and glori- 
ous Being, who bears an uncontrollable sway, in the man- 
agement of all the affairs of the universe, never will ad- 
lait the least deviation. 



84 ON CONDItlONAL TRUTH. [Part I: 

Hence arises the strict accountability of all finite free 
agents to the Supreme Lawgiver and Universal Govern- 
or of all worlds. 

In the revelation, which the Deity has made, respect- 
ing that order of things, v/hich is the foundation of the 
moral conduct of free agents, it is not stated ; That life, 
and nothing but life, is absolutely set before them, on 
the one hand : nor that death, and nothing but death, is 
absolutely set before them on the other : but the true 
statement is ; That life and death, each being suspend^? 
ed on a previous condition, are both set before them ; 
also, that it is absolutely necessary, in general, that the 
previous condition, on the one side or the other, should 
be admitted ; and therefore, that life or death, one op the 
other, just according to the previously admitted condi= 
tion, should be the inevitable consequence. 

It is worthy of special remark ; That conditional truth 
universally implies possibility. Hence it is always the 
case, without exception ; That, whatever is conditional- 
ly true, is possible ; and therefore, whatever is impossi- 
ble, is not conditionally true. Again ; absolute truth uni- 
versally implies necessity. And there is always the same 
distinction between conditional, and absolute truth, as 
there is between possibility and necessity. It must be 
observed. That conditional, in distinction from absolute, 
truth ; or, which is the same ; possibility, in distinction 
from necessity, always has a relation \o future time. For 
every thing, in respect to the present and the past, is un- 
alterably fixed ; being either in a state of absolute neces- 
sity or absolute impossibility. But with relation to the 
future, the case, though not universally, yet in respect 
to som.e things, is essentially different. And this is the 



Chap. V 3 ON CONDITIONAL TRUTH. 85 

foundation of that order of things, in the moral world, 
in which conditional truth is not only distinct from, but 
also antecedent to, absolute truth. 

It is, therefore, in respect to the future, that the 
Deity holds the balance of power : having life in one 
scale, and death in the other. And while the Deity is 
thus holding the balance, finite free agents have 2i natural 
liberty to take either side. And at the same time, when 
they have this natural liberty ; that Almighty Being to 
whom alone all power belongs, and who alone holds the 
balance of power, is calling upon, directing, and com- 
manding them to take the right side ; that it may be 
consistent for him, according to his universal plan of op- 
eration, to turn the scale in their favour ; and thus fore- 
ver secure their happiness. But let them take which side 
they will, (and one side or the other they must unavoid- 
ably take) they will meet the Deity on the same side. 
And on that side, whichsoever it may be, he, who pre- 
viously holds the balance, will turn the scale ; and thus 
by introducing absolute, instead of conditional truth, 
that is, by introducing necessity instead of possibility^ 
will unalterably fix their final state ; so that they never 
can change sides any more. 

Thus, probationary sinner, whoever you are, you may 
see (and it is of the highest importance, that you should 
deeply y^-e-/, as well as see) your intire and absolute de- 
pendence on him, who holds in his hand, the power of 
life and death. To hiiq^i you must be made to bow ; and 
the effects of his power, operating in the production of 
your happiness or misery, you must shortly feel. For 
though he is now holding the balance, on which life and 
death, each extending through endless futurity, hang 



86 ON CONDITION A.L TRUrH. I^art I. 

suspended, waiting for yoU to take yoXir side ; yet this 
will not long continue to be the case ; for the solemn 
crisis, inconceivably dehghtful or dreadful, is fast ap- 
proaching, when he will turn the scale, and decide, with- 
out any possibility of alteration, your eternal destiny. 
Say not, that because you are absolutely dependent on the 
Deity, therefore there is nothing you can do. But re- 
member : That from this very consideration ; viz. the 
consideration of your absolute dependence, it follows ; 
That it is nececessary, with a general necessity, that you 
should do something. And this point being already set- 
tled by a decree, which is as immutable as the divine 
existence ; there is, therefore, now no room for the ques- 
tion. Whether you can, or will, do any thing, or not ? 
But the grand, and the only question is that, which re- 
lates to what you will do. Will you take the right side, 
or the wrong ? For one side or the other you must take ; 
because it is impossible, that you should remain in a 
state of neutrality. Therefore, " acquaint now thyself 
with God and be at peace : thereby good shall come out 
of thee.'* (Job xxii. 21.) If you inquire ; How this ac- 
quaintance with God is to be formed ? The answer is ; 
It must be done by taking hold of the right hand of his 
power. For this is agreeable to the divine direction : 
^' Let him take hold of my strength, that he may make 
peace with me ; and he shall make peace with me," 
(Isa. xxvii. 5.) 

Conditional truth, considered as relating to the future 
and eternal state of things, has, according to what has 
been already observed, a i-ight and a wrong side ; and it 
is originally antecedent to absolute truth, in that order of 
things, belonging to the universal government of the Su^ 



Chap. V.} ON CONDiriONAL TRUtH. 87 

preme l5isposer of all events ; and particularly those 
events of endless consequence, to which the conduct of 
moral agents has a special relation. 

An inquiry may now arise ; Whether all truth is 
primarily of a conditional nature ; and in the established 
order of things, antecedent to absolute truth ? We an » 
swer : This is far from being the case. For there is a 
universal system of original absolute truth ; remaining 
from eternity to eternity, immutably the same. And in 
this universal, immutable, and eternal system, is contain- 
ed all that special conditional truth, which, in its original 
state, has, as we have said, a right and a wrong side ; and 
is, according to the established order of things, in the 
moral government of the Deity, antecedent to that abso- 
lute truth, of endless consequence, which is suspended 
on the preceding conditional truth. On this principle, 
therefore, it is, that the great Jehovah sustains the char- 
acter of moral Governor of the univer&q. Hence also ori- 
ginates the accountability of all created free agents to their 
infinite Creator. And therefore it follows : That there is 
a foundation for a probationary state ; and that this pro- 
bationary state is of a temporary nature ; and that, having 
once expired, it can never be renewed. And on this same 
principle, likewise, is founded the whole system of eter- 
nal rewards and punishments. 

To you, therefore, who are a momentary probationer 
for eternity, it is of the highest and most interesting im- 
portance, to pay a suitable and a seasonable attention to 
the station, you now hold, in that order of things, accor^ 
ding to which, you must be carried forward, and soon 
make your entrance into a state, from which you can 
never return. 



^8 ON THE DiVINE l*dVVEll. [Part h 

CHAPTER VL 

ON THE DIVINE POWER. 

HIS important subject will be introduced by giving 
an answer to the inquiry ; What is power ? 

And here it may be observed, in general ; That pow- 
tr is the very same, without distinction, as possibility^ 
Hence there is no such thing as power without possibil- 
ity ; nor any such thing as possibility without power. 

Since power is the same as possibility, it is important^ 
that possibility should be definitely explained. 

Possibility is the same as universal consisten- 
cy. And what is meant by " universal consistency,'! may 
be understood thus : Assume any proposition whatever. 
Then, in the simple, absolute truth of the principle, 
That every thing, through the whole system, which is 
actually present, is CONSISTENT with the proposition's 
being true, or with its not being true, consists 
what we call universal consistency, that is, possi- 
bility ; for they are both one and the same. 

Actual truth universally consists in the actual 
agreement of any particular proposition with its being 
TRUE, or with its not being true. And actual truth 
may be denominated affirmative or negative, just accord- 
ing as the agreement, which the proposition has with its 
being true or not true, is on the affirmative or negative 
side. From these definitions it follows : That possibili- 
ty is distinct from actual truth ; and that the former is 
of a much more extensive nature, than the latter. 

There are many things that ai'e not now actually true ; 
which will be actually or absolutely true, ia some future 



Cbap. Vi] ON THE DIVINE POWER. 69 

period ; but all, that ever will, through endless futurity, 
be possible^ is now, and from all eternity has been, possi- 
ble. It is, therefore, of the greatest importance, that the 
distinction between possibility, and absolute truth, that 
is, necessity, should always be kept in view. Possibility 
and power are, as we have said, both one and the same 
thing ; for that which, when considered with relation to 
any particular proposition or event, we call possibility, is 
the very same, as that which, when considered as belong- 
ing to the Deity, we call power. Therefore, the possi- 
bility of an event and the poxver^ of the Deity are both 
one and the same. 

Having explained what is to be understood by possi- 
bility, or power, we shall now proceed to observe : That 
the Divine Mind, that is, the Deity, has a connexion, 
that is, an agreement, with all possibility ; that is, all pow- 
er. And this is what constitutes that awful and adora* 
ble divine perfection, which is called Omnipotencci 
This connexion or agreement e:5Ctends, at one time, even 
in the present time, through a whole immensity ; and 
does, at the same time, relate to every part of a bound- 
less eteriaity. It is the universal nature of power or pos- 
sibility to have a relation to time. It relates to the pres*- 
ent, and also to every part of endless futurity. As it 
stands related to the present, it is always the case, with- 
out any exception, that it is only on one side. Hence it 
is absolutely impossible, that any thing whatever should 
be, and not be, in the same time ; that is, in the present 
time. Consequently ; every thing, throughout the uni- 
verse, is, in respect to the present time, immutaby fixed, 
without any possibility of alteration. And if this was uni- 
versally the case, in respect to tht future , as well as the 

M 



90 43N THK DIVINE POWER. C^art %. 

present ; then there would be no such thing in nature^ 
as change : and, indeed, there would be no such thing 
las created mutable existence. 

In respect to the present, there is, as we have observed, 
but only one case ; for in respect to the present, there is 
iio possibility, but only on one side ; and all possibility, 
being wholly on one side, is for the sake of distinction, 
denominated, necessity. But in respect to the future, 
there are two cases- One is that, in which there is no 
possibility, but only on one side ; Vv^hich possibility, there° 
fore, is denominated ]>fECEssiTYo This case is that, 
which relates to the Deity with all his glorious perfec- 
tions ; and comprehends all immutable existence, together 
with all unchangeable and eternal truth. That is ; it com- 
prehends that absolute, universal system of boundless 
extent and endless duration, w^hich peculiarly belongs 
*' to the King Eternal, Immortal, Invisible, the only Wise 
God ;'* as the immediate and invariable object of his in- 
finite perception, glory, and happiness ; and which ren- 
ders him completely independent of all the possible chan^ 
ges, that can ever be introduced into that system of mu- 
table existence, emanating from himself, in consequence 
of the exercise of his Omnipotence, whereby he makes^ 
to his rational creatures, a display of his declarative glo- 
ry ; communicating to them, as large a share of happi- 
ness as their particular state and condition will admit. 
The other case, relating to the future, is that, in which 
there is a possibility on both sides ; and this twofold pos- 
sibility constitutes what we call a balance of pow- 
er. This is the foundation of the exertion of divine 
power. For the Deity exerts his power, by remitting the 
possibility, on one side, and retaining it, on the other 



ehap. VI 3 ON THE DIVINE POWER. 91 

Whenever possibility is remitted, that is, removed, from 
one side, and retained on the other ; then the remaining 
possibility will become what is denominated necessity ; 
and will, therefore, unavoidably introduce the event, 
whatever it may be, to which it relates. 

There is one observation, which cannot be too often 
mentioned ; viz. That all power belongs to the Dei- 
ty. By his exertion of his own power, the whole mate- 
rial universe, composed of innumerable worlds, intersper- 
sed through immensity, was created ; and from the ex- 
ertion of his power flows, and will forever continue to 
flow, an endless variety of changes, in the grand, magni- 
ficent system of created existence. All power is in his 
hands ; he alone holds the balance ; and therefore he has 
the absolute control, even of necessity itself; which he 
can, just according as he shall see fit, introduce on either 
side. And consequently, if you take the right side, or 
the wrong, (and one side or the other you must take) 
then the Deity, who from eternity has held the balance, 
will turn the scale, either in your favour, or the contrary ; 
just according to the particular side, on which you will 
be found* For to suppose, that whenever you take one 
side, (let it be which it will) the Deity will take the op- 
posite side, is the same as to suppose, that he will not 
exert his power at all. For if, whenever you take one 
side, the Deity should retain the possibility, on the oppo- 
site side ; then the possibility will be retained on both 
sides ; and therefore, there will be no exertion of power. 
But this is inconsistent with the universal plan of divine 
operation. Consequently ; whenever you actually take 
one side, which side soever it may be, the Deity will then 
so turn the scale, as to introduce necessity on the samo 



92 ON THE DIVINE POWER. [Parti, 

side, by remitting possibility, on the opposite side, and 
retaining it on the side you aciually take. But previous 

to the scale's being turned, the Deity holds, in his hand, 

* 

the possibility of your eternal happiness, on one side, and 
the possibility of your eternal misery, on the other ; and 
thus he sustains the character of tlie " one Lawgiver, whey 
is able to save and to destroy." Hence arises a most 
interesting inquiry : Vv^hich of those two possibilities 
will be retained, and which removed, when, time being, 
past, the scale will be turned for etemitz/, and your final 
destiny unalterably decided forever ? In answer to this, 
you will, perhaps, reply : If all poAver belongs to the De- 
ity, and he is the efficient cause of all effects ; then the 
whole must be referred to him, and he must determine 
the affair, just according as he sees fit. ..But the all-im- 
portant inquiry still returns : What will the Deity see 
Jit to do ? You will say ; That he is an absolute Sove- 
reign, and therefore, that it does not belong to you to 
know, nor pretend to tell, what he will see fit to do. 
But you ought to remember ; That your saying this im- 
plies an acknowledgment of your having been intirely 
inattentive to the declarations of his will, respecting your 
o\vn moral conduct. For though he is indeed an abso- 
lute Sovereign ; and consequently you are wholly depen- 
dent on him ; yet he has expressly told you, times with-- 
out number, how he shall see fit to dispose of you, in 
the final result of things. That is ; he has expressly told 
you, That he shall certainly see fit to fix your endless 
state of perfect happiness or misery (both of which he 
now has in his power) just according to the side, on 
which you will be actually found, when the proper time 
arrives, for him to turn the scale. He now holds that av\p- 



Chap. VI ] ON THE DIVINE POWER^ 93 

-ful balance of power, on which '* hang everlasting things;" 
with you, therefore, it remains to answer the grand ques- 
tion ; a question, which of all others, that ever can be pro- 
posed, is the most important ; Which side of the Deity's 
twofold power will you take ? Will you take that, which 
implies the possibility of infinite good ; or that, in which 
the possibility of infinite evil is implied ; for these two 
the Deity now retains ; but lie will not long retain them 
Jboth : one side or the other ; that is, the right or the 
wrong, you must shortly take. And you may even now, 
with absolute certainty, know, in general, what will be 
the final result. For if you take the right side, there you 
will meet the Deity, clothed in smiles ; or if you take 
the wrong side, you will also meet him there, arrayed in 
vengeance. This is a solemn thought..,. 

Then let " this thought possess" your "breast, 
« Where'er" you " rove, where'er" you " rest : 
" Nor let" your " weaker passions dare 
« Consent to sin»...for God is there." 

Since the Deity has all power in his hands, and can 
turn it for, or against you ; it is certainly of infinite im- 
portance to you, that you agree with him to exert it, so 
as to save you from misery, and introduce you into a 
state of happiness. Let it not be said, by way of objec- 
tion : That the Deity will exert his own power just as 
he pleases, let you conduct as you will. For though this, 
considered in itself, is most certainly true ; yet it will by 
no means follow, that your own conduct, in taking the 
right, or the wrong side, is to be considered as being in- 
different, in this all- important affair. For according to 
the side you take ; so will your final state be determinr 



94 OH THE DIVINE POVVEU. [Part i, 

ed. This is agreeable to the immutable law of divine op» 
eration. 

From the preceding observations, that have been made 
with rega^ d to power or possibility, it is clearly evident ; 
That it is not a created existence ; and that it does not 
consist in the modification, nor in the change of any cre- 
ated existence whatever. For it is universallv the case 
that all created existence, together with every change or 
modification, of which it is susceptible, always presuppo- 
ses power. But since power is a reality ; and since it 
never was created, therefore ail power, which is now ac- 
tually contained in the universal system, has been from 
eternity. It originally belonged, and does still belong, 
to the Almighty Creator, Preserver, and Governor of all 
worlds, both visible and invisible. And since all power 
absolutely belongs to the Deity, therefore he is the uni- 
versal, efficient cause of every effect, that takes place, in 
the whole system of mutable existence. He is the cause 
of every motion in the natural world ; from that of the 
smallest atom which floats in the air^ to that of those ama- 
zing masses of matter, which regularly revolve around 
their central bodies, in the solar system, and in the im- 
measurable expanse of the starry firmament. And in the 
mental world, he is the cause of every sensation, of eve- 
ry thought, and of every volition. Thus we must ascribe 
all power to God ; and consider him as the efficient cause 
of all effects. '* For of him, and through him, and to 
him, are all things : to whom be glory forever." (Rom. 
xi. 36.) 

Aiul now it may, perhaps, not be improper nor unne- 
cessary to give you a caution against two dangerous ex- 
tremes, into one or the other of which, unless suitable 



Uhap. VI.] ON THE DIVINE POWER. 9$ 

care is taken to prevent it, you are liable to fall ; and by 
falling into which, you may be involved in irretrievable 
error. One is your rejecting the important truth, that has 
now been advanced, relative to the divine power and the 
divine exertion • that thereby you may free your mind 
li'om a sense of your absolute dependence on him, in 
whom you " live, move, and have your being." And the 
other is (to use the language of the apostle) your holding 
the truth in unrighteousness : that is, admitting the truth 
(admitting it, at least, in speculation) and then drawing 
from it false inferences, To the last of these, we shall, 
at present, pay a more particular attention; because it is 
of a very specious nature and destructive tendency. 

We will suppose, that you admit, as an incontroverti- 
ble principle ; That all the power there is, in the univer^ 
sal system, belongs to the Deity ; and that he is the effi- 
cient cause of all effects, from the most minute, to those 
of the greatest magnitude, that ever take place, both in 
th^ material and mental system, So far you do well ; for 
in so doing you admit a most important truth ; a truth, 
which justly claims your highest regard and practical im- 
provement. But if, from admitting this most important 
truth, you should hence infer ; That all things are sub- 
jected to a state of inevitable necessity ; you would per» 
vert the truth, in a most dreadful manner, and expose 
yourself to be lost in an endless maze of inextricable er- 
ror. The system, that would result from this false con- 
clusion, would be a labyrinth, full of intricate windings, 
which, being pursued for a while, would involve you in 
the awful danger of being led fatally astra} ; so as to find 
yourself, at length, actually introduced within the grasp 
pf that tremendous necessity, which, arresting you with a 



0^ ON THE DIVINE POWER. ^Part L 

strong and irresistible hand, and binding you fast, in 
chains of everlasting darkness, would leave no possibili- 
ty of your ever returning back again to embrace and im* 
prove the truth from which you had departed. For, by 
admitting the erroneous supposition ; That every event 
has, from all eternity, been unalterably fixed by previous 
necessity, you do, as it were, (if propriety would admit 
the use of the expression) divest the Deity of half his 
original power, relative to the mutable system ; and leave 
no room for divine exettion. For divine exertion always 
does, in the very nature of it, always presuppose a bal- 
ance of power ; implying on each side an equal possibil- 
ity ; and divine exertion itself consists in the Deity's re- 
mitting the possibility, on one side, and retaining it, on 
the other. Thus the Deity, being invested with a two- 
fold power, holds in his hand the eternal destinies of his 
creatures ; and he, being Lord of necessity, can intro- 
duce it, by the exertion of his own power, whenever, and 
in respect to whatever, h^ pleases. For " He doth ac- 
cording to his will in the army of heaven, and among 
the inhabitants of the earth : and none can stay his hand, 
or say unto him, What doest thou ?" To him alone it 
belongs to say : " My counsel shall stand, and I will do 
all my pleasure," (Dan, iv. 35. Isa, xlvi. 10,) 

If, in obedience to his commands, you meet him on 
the right side, you will find yourself encircled in the 
arms of his everlasting mercy. But if you will deviate 
from the rule, which he has prescribed for your conduct, 
you will meet him on that side, where you must forever 
feel his vengeance, and hear his heart-rending voice, 
saying : " This is thy lot, the portion of thy measures 



Chap. VI.3 ON THE DIVINE POWER. 97 

from me ; because thou hast forgotten me, and trusted 
in falsehood.*' (Jer. xiii. 25.) 

The apostle James has expressly declared: That "there 
is one Lawgiver, who is able to save and to destroy." 
(James iv. 12,) Therefore, it is not the case ; That the 
Supreme Lawgiver has power only on one side, and none 
on the other ; but he has a twofold power.... he holds in 
his hands, both the possibility of salvation, and also the 
possibility of destruction. One of these two possibili- 
ties, both of which are now present, and from all eterni- 
ty have been present, he will retain, and the other, when- 
ever the proper time shall arrive, he will remove. And 
thus, by the exertion of his power, consisting in his re- 
moving one of the possibilities, and retaining the other, 
he will introduce inflexible necessity, on one side; viz. 
on that, where he retains the possibility. For one of the 
two possibilities, being retained without the other, will 
become coincident with necessity. And this necessity 
being once introduced, will forever remain. For when 
the Sovereign Disposer of all effects, and the absolute 
Controller of that necessity, which involves the final des- 
tiny of his accountable creatures, once speaks the word, 
it will be done ; and when he commands, (by the exer- 
tion of his power) it will forever stand fast. (Psalm 
xxxiii. 9.) 

Thus you may see, that the supposition : That all 
events have from eternity, been fixed, by a previous ne- 
cessity, is intirely subversive of the order of things in the 
divine government ; is, in the highest degree, derogator 
ry to the divhie power ; is perfectly inconsistent with the 
immutable laws of divine operation ; and is directly con- 
tradictory to the principles of free agency, in finite be» 

N 



us ON THE DIVINE POWER. fPart I. 

ings, and their moral accountability to their infinite Cre- 
ator. For if the Deity possesses no power, but only on 
one side ; or, in other terms, importing the same 
thing ; if he is invested with no power, but only what 
consists in necessity ; then, where is there any founda- 
tion for divine exertion ? Can he alter the unalterable 
state of things ? Can he acquire any new power, which 
he never had before ? Can he place creatures in a proba. 
tionary state ; prescribe for them a rule of duty, and set 
before them life on the one hand, and death on the oth- 
er ? Can he be a " Lawgiver, who is able to save and to 
destroy ?" In a word : Can he sustain the character of 
moral Governor of the world ? 

If, therefore, from the principle ; That the Deity is 
invested with infinite power, and that he is the efficient 
cause of ever^^ effect, that ever takes place, in the univer- 
sal system, (which principle is most certainly true) you 
infer ; That all future events are now, and always have 
been, unalterably fixed by previous necessity ; then, re- 
specting the divine power, you entertain (in speculation, 
at least) a view, which is essentially wrong, and of most 
dangerous consequence. For by supposing necessity, in 
relation to future events, to be prior to the exertion of 
divine power, you intirely invert the order of things. Be- 
cause it is the Deity himself, who, being invested with a 
twofold power, relative to future events, and thus having 
the absolute control of necessity, does, by his own exer- 
tion, introduce it, in the administration of his moral 
government, at such times, and on such occasions, as he, 
in his infinite wisdom, sees fit. It is not, therefore, to be 
supposed ; That, with relation to future events, the Dei- 
ty has no power, but only what consists in necessity ; 



Chap. VI.3 ON THE DIVINE POWER. 99 

or, which is the same thing, that all future events are fix- 
ed, by a previous necessity. But the true state of the case 
is this : That the Deity is, previous to the introduction 
of necessity, invested with a twofold power, from the ex- 
ertion of which, according to the dictates of infallible 
wisdom and impartial rectitude, necessity itself results ; 
so far as it has relation to moral accountable beings, and 
the consequences of their conduct, in their taking the 
right or the wrong side. 

But perhaps, after all, you will be ready to say : That,, 
if it is not the case, that all future events are fixed by a 
previous necessity ; then it is impossible that the Deity 
should have a certain foreknowledge of such events. 
Here, indeed, there seems to be a difficulty, which has 
the appearance of being hard to be removed. It is of im- 
portance, however, that you should always remember : 
That you ought not to attempt to vindicate the Deity's 
knowledge by derogating from his power. You may just 
as well deny his knowledge, as his power ; you ought 
not, indeed, to do either. But in maintaining, that every 
future event is fixed by previous necessity, you deny the 
divine power, in such a manner as to imply a denial of 
all the moral perfections of the Deity ; considered in re« 
lation to finite intelligent beings. For if he is originally 
invested with no power, but only what consists in neces- 
sity ; then he is not the moral Governor of the world ; 
and therefore, there is no moral accountability. But to 
such a rash conclusion as this ; a conclusion so full of 
inconsistency and impiety, 3^ou can never arrive, without 
first violating the sacred rule ; *' Judge not according to 
appearance ; but judge righteous judgment." (John vii# 

54.) 



100 ON DIVINE AGENCt. [Parti 

CHAPTER VIL 

ON DIVINE AGENCY. 

HE Divine Agency is to be considered in a twofold 
tiew. First : as being that, which is implied in the eter- 
nal, vital ENERGY of the Divine Mind itself; and 
as that, which is absolutely essential to the very nature 
of the Deity, as sustaining the glorious character of the 
true, the living, and the eternal God ; and possessing an 
infinitely perfect, unchangeable felicity, intirely indepen- 
dent of every thing, that ever has taken place, or ever 
wdll take place, in the visible universe. And secondly ; 
as it relates to the whole system of mutable existence, 
emanating from the Deity, in consequence of the exer- 
tion of his power ; whereby he is justly entitled to the 
character of Creator, Universal Benefactor, and Moral 
Governor. 

SECTION FIRST. 

On Divine Agency ; consisting in the eternal vital en- 
ergy of the Divine Mind, 

First, then, we shall take a brief, general view of Di^ 
vine Agency, considered as implying that, which is es- 
-sential to the Being and Perfections of the Deity him- 
self; even that agency, whereby he is, with infinite pro- 
priety, designated by the appellation of "the living 
GoD.'^ (See Deut. v. 26. Josh. iii. 10. 1 Sam. xvii. 
26, 36. 2 Kings xix. 4, 16.) And we must introduce 
this solemn subject by making the following general 
statement ; a statement, which demands the most pro- 
found respect and reverential awe. 



Chap. V2I. Sec. I.] XW DIVINE AGENCV'. 101 

In the AGREEMENT of universal, immutable, absolute 
perfection with itself consists the Divine Mind ; and this 
is the same as the absolute present. ...the adorable I 
AM. To the Divine Mind, that is, the Deity, necessa* 
rily belongs universal, immutable, and eternal perception : 
perception which perfectly corresponds to its object : 
which object is immensity, that is, absolute perfection. 
And since the object of divine perception is absolute'' 
perfection ; therefore, divine perception itself is relative 
perfection ; and may with propriety be called the per- 
fection of perfection. And in the agreement of divine 
perception with its object ; that is, in the agreement of 
felativey with absolute perfection, consists the present 
TIME. For such is the nature of divine perception, as 
to render it necessary that it should have, not one agree- 
i3[ient only, but also that it should have an eternal agree- 
ment ; or which is the very same thing ; that it should 
have an infinite number of agreements. And this infinite 
number of agreements ; or which is the same thing ; 
this eternal agreement, of divine perception with its ob- 
ject, is what we call eternity: a term of the most aw- 
ful and solemn import. A whole eternity, not in succes- 
sive parts, one following another, in an endless series ; 
but Itie sum of all the parts of eternity, in connexion 
with itself, has been present. The connexion of a whole 
eternity with itself is now past ; and a separate eternity is 
now future. And with a whole future eternity the pres- 
ent TIME is now connected. And, as we have already 
observed : by the present time is to be understood the 
Agreement of divine perception with its object: that 
is, the agreement of infinite relative^ with infinite absolute, 
perfection. 



102 ON DIViNE AGENCY. [Part I. 

Having made the preceding statement, the way is now 
prepared for the introduction of the following universai 
principle : 

That the divine agency, considered as being the same 
as the eternal vital energy of the divine mind, is 
that, from which necessarily results the endless transi- 
tion of TIME from the future to the present and from the 
present to the past. For : 

When that relative agreement.... that individual time, 
which is now present, is past, it will then be separated 
from the future : and, being thus separated, it will pro- 
duce the want of one future time ; which one time, be- 
ing wanting in the future, will be present : and, after 
having been once present, it will then be past ; and by 
being past, that is, separated from the future, it will pro- 
duce the want of another future time ; and therefore an- 
other time will be present, &c. as before. And thus the 
amazing progression will be continually advancing on, 
without any intermission, in one continued series, exten- 
ding forward through the whole of a boundless eternity^ 
For it is impossible, that no relative agreement., ..no time, 
should be present ; and it is equally impossible, that two 
relative agreements...tvvo times, should be present at once ; 
or which is the same, it is impossible, that one rdative 
agreement.... 0/2^ time, should be present tzvice. There- 
fore, there must eternally be a new relative agreement ; 
that is, a new present time. Therefore ; while the di- 
vine perception itself eternally remains immutably the 
same, its agreement with its object is eternally renewed* 
And in the Deity's eternally renewing the agreement of 
his own perception with its object, consists that agency, 
which is essentially implied iri the vital energy of his own 



Chap. vn. Sec. I.] ON DIVINE AGENCY. 103 

Mind ; in distinction from that agency, which consists 
in the exertion of his power, relative to the system of 
mutable existence. 

Here it is worthy of special remark: That time nev» 
er has, in any way whatever, the least dependence on 
any mutable existence : but, on the contrary, all mutable 
existence has an absolute dependence on time. Let it al- 
so be observed : That every time, when it becomes pres- 
ent, is infinitely extensive ; that is, it extends, at once^ 
through a whole immensity ; and also, that the number 
of times, which is implied in a future eternity, and which 
remains to be present, is absolutely infinite. 

From what has been said it is evident ; That that the 
past is continually increasing : and consequently every 
finite portion of the future is diminished : while the 
present is aJways kept in a state of perfect equality ; be- 
ing neither increased nor diminished. And in order that 
you may have some view of eternity, and see w^hat an in- 
exhaustible fountain it is : Assume any finite number 
M^hatever, expressing the length of some duration, how 
great soever it may be : let it be millions of millions of 
ages. Then this amazing length of duration will, by di- 
vine agency, all be separated from the future, by being 
added to the past. And when this has been done ; then 
another term of future duration of equal length Vv^ill still 
remain to be separated, as before : and after that, anoth- 
er of the same length as the preceding : and so on for- 
ever. Thus the Deity is operating, and will eternally con- 
tinue to operate, in adding the present time to the past^ 
and transmitting time from the future to the present ; 
and, on the present time, all the existence, that the whole 
universe contains, intirely depends. The unremitted agen- 



104 ON DIVINE AGENCY. [Parti;. 

cy of the Deity, in performing this endless series of ope- 
rations, which has now been described, is exerted with 
resistless energy and infinite ease. 

Here, then, is Hfe and activity.... here is perfection and 
happiness, inexpressibly and inconceivably great.. .^Im- 
mensity, containing universal, absolute perfection ; and 
an all comprehending Mind, perceiving, at one infallible, 
intuitive view, the vast and stupendous whole ; and be- 
ing incesscmtly employed in executing a series of opera- 
tions, extending to every part of interminable duration I. 
Wliat an astonishing prospect. ...what an overwhelming 
scene, here presents itself to view, and demands die most 
profound attention of every serious, contemplative mind I 

Let it not be said ; let it not be once imagined, that 
this is nothing but mere speculation, in which you have 
no practical concern. You are already introduced into 
the vast system of things.. ..placed in the centre of im- 
mensity ; and arrested by the strong hand of eternity ; 
from whose all-powerful grasp, you can never be disen. 
gaged. Strive, therefore, to admit into your inmost soul, 
for your own practical improvement, die poet's solenan 
reflection : 

" The bell strikes one. We take no note of titiiB, 

'* But from its loss : to give it, then, a tongue 

" Is wise in man. As if an angel spoke, 

" I feel the solemn sound. If heard aright, 

" It is the knell of my departed hours : 

" Where are they ? With the years beyond the flood* 

*' It is the signal that demands dispatch : 

" How much is to he done I My hopes and fears 

'' Start up alarm*d ; and o'er life 's narrow verge 

" Look down On what ? A fathomless abyss !. 

^* A dread etsknity ! how surely mine ! Young; 



Chap VI. Sec. I J ON DIVINE AGENCY. 105 

It has already been stated : That a whole eternity, not 
in successive parts ; but the sum of all the parts oi 4 
whole eternity, in connexion with itself, constituting 
ONE relative agreement, has been present^ and is now 
past. But yet it is still the case, that there is, even 
now, one relative agreement ; and this always will be 
the case, in every period of future duration. Therefore, 
from eternity there has been, there is now, and t ) eterni- 
ty, there will be, one relative agreement, in connexion 
with the absolute present. And the absolute Present 
is, as we have said before, the infinite, immutable, and 
eternal I am; that is, the Deity himself.... the all per- 
ceiving, all- comprehending Mind. Therefore, there aU 
Ways has been, is now, and forever will be, a perfect 
agreement of divine perception with its correspondent 
object. And the object of divine perception is, as we 
have observed, complete, universal, unchangeable, abso- 
lute perfection ; constituting immensity itself. 

Thus you may have some view, that is, an intellectu- 
al view, of the Living God ; that Keeper of Israel, who 
never *' slumbers nor sleeps," (Ps. cxxi. 4.) O what a 
rich treasure is here !»...a treasure of infinitely greater 
magnitude, and more value, than what can ever be found 
any where in the whole system of created things ! How 
happy, then, must that soul be, who can truly say ; '^ Thoii 
art my portion, O Lord." (Ps. cftx. 57.) 

Inconceivably powerful and active is that great and 
adorable Being, who, by his Uncontrollable energy, caus- 
es a stream to incessantly flow, from a future eternity, 
into the ever- swelling ocean of the past. To what an un- 
imaginable height will he raise those, who take the right 

side ! And to what a tremendous depth will he forever 

O 



]06 ^N DIVINE AGENCY. ^ [Part T. 

sink those, who, when called to give up their final ac- 
count, will be found in the opposite scale I For those of 
the first class will have a boundless range in immensity ; 
still advancing forward through futurity, and rising by 
swift degrees, according to the continual enlargement of 
their capacities, to higher and higher degrees of happi. 
ness, in endless progression. But those of the other class, 
that is, all, who have finished their probationary state, 
without accepting, in the accepted time, the ofiers of 
salvation, will be absolutely confined to the past ; and, as 
that is forever augmented, in one continued series of in, 
creasing terms, extending to infinity, they will be forev- 
er sinking deeper and deeper, in the dismal abyss of un^ 
utterable wo. This must inevitably be their final por- 
tion : for such is the fixed determination of the God of 
eternity ; and even infinite mercy itself can never reverse 
the unalterable decree. 

We have now taken a general view of divine agency* 
considered as being that, which is essentially implied in 
the eternal vital energy of the Divine Mind; by which 
the present agreement of relative, with absolute ^yerkc- 
tion is forever renewed. For the Deity is continually op- 
erating in adding the present time to the past ; and trans- 
mitting time, in endless succession, from the future to 
the present. By which operation, the finite terms of fu- 
ture duration, how lar^ soever those terms may be, are 
continually exhausted, one after another ; the present, 
consisting in simple unit^, is always kept in a state of 
perfect equality : never admitting any increase nor dimi- 
nution. But the past, by the continual accession of new 
terms, will be growing larger and larger, till it has arrived 
to an infinite extent. 



Chap. Vil. Sec. U.} ON DIVINE AGENCY, 107 

SECTION SECOND. 

On Divine Agency; consisting in th6 exertion of Di- 
vine Power, 

We shall no\v proceed to take a view of Divine Agen- 
cy, considered as being that, which always presupposes 
a balance of power : which agency consists in the Dei- 
ity^s actually turning the scale ; that is, in remittinor one 
term of his twofold power, arid retaining the other : and 
this is what we call, exertion of divine power. And this 
divine exertion is that, from which results the whole sys- 
tem of mutable existence, with all the changes, that at- 
tend it, in endless variety. 

In the original state of things ; that is, prior to the ac- 
tual exertion of divine power, in the production of par- 
ticular events ; there was no necessity, that such events 
should ever take place. It is to be observed, however, 
that the want of previous necessity, relative to the taking 
place of particular events, does not imply the want of 
previous power. For though there never can be necessi- 
ty without power, that is, possibility ; yet there can be 
possibility without necessity. For there is, in reality^ 
such a thing as a balance of power ; that is, an equal 
possibility on both sides. And wherever there is a bal- 
ance of power, there is the want of necessity. There was, 
in* the original state of things, a universal balance of pow- 
er, relative to the taking place of every possible particu- 
lar event : there was, therefore, originally, the universal 
want of previous necessity, with regard to all such events. 
Consequently, v/ith respect to any particular event what- 
ever, that has taken place, in any past time ; or ever will 
Ds^ke place, in any future period ; there was npt, prigirt- 



106 ON divine: AGENCt. [i>a?t 1 

alJy, any previous necessity of its ever taking place. The 
reason is because, as we have said, there was originally, 
respecting every such event, a universal balance of pow- 
er. And since there is such a universal balance, implying 
a twofold possibility, it follows *. That the Deity is the 
Supreme Lord of necessity ; he has it under his absolute 
controls and therefore can introduce it whenever, and 
with regard to whatever, he pleases, respecting all events 
of a mutable nature, through the whole of his boundless 
dominion. In relation to any possible effect of a muta- 
ble nature, it is only for the Deity to speak ; and it shall 
be done ; to command, and it shall stand fast. (Psalm 
xxxiii, 9.) 

Let it only once be admitted ; and admitted it must 
be : That there is an original balance of power, relative 
to all possible events of a mutable nature ; and that the 
Deity holds the balance, till the proper time arrives for 
him to turn the scale ; then it will follow : That the agen- 
cy of the Deity, according to the view, in which we are 
now considering it, universally consists in his actually 
turning the scale, by removing one term of the twofold 
possibility and retaining the other. And when the scale 
is thus turned ; then, but not before, necessity is actuaU 
ly introduced. And the necessity, thus introduced, con- 
sists in that possibility, which is actually retained, while 
the other is removed. 

In order to prevent any misapprehension, we w^ill re- 
peatj with a little variation in the form of expression, 
what has been said before. In respect to every event of 
a mutcble nature, the Deity is originally invested with a 
twofold power. This twofold power, iniplying on each 
side an equal possibility, constitutes what we call, a baL 



VII. Sec. II.] ON DIVINE AGENCY. IW 

ance of power. As long as the Deity holds this balance ; 
or, ill other words ; as long as possibility remains in its 
original twofold state, there is no necessity ; that is, there 
is no necessity, previous to the scale's being actually tump- 
ed. But when the Deity actually turns the saale ; that is^ 
when he actually remits one of the two possibilities, while 
he retains the other ; then, but not before, necessity is 
introduced ; which necessity consists in that me possibll- 
ittfy which actually remains, when the other is removed. 
And here it may be pioper to just remark : That it is 
presumed, that no person, of any reflection or candour, 
can ever suppose, that, when the terms, " balance of pow- 
er," " turning the scale," &c. are used, there is the least 
intention to give an intimation, That the twofold power,, 
with which the Deity is originally invested, respecting 
every mutable event, is the same as a material balance ; 
K>r that his agency ; that is, the actual exertion of his pow- 
er, is the same as turning a material scale. These terms^, 
and others of the like kind, are used, not from strict ne- 
cessity, but merely for the sake of convenience For, in« 
tirely new terms might easily be invented for the purpose 
of expressing the same things ; but this v/ould not be so 
convenient as to appropriate, to a particular use, those 
which have already been introduced into the language. 
And the liberty, which is thus taken, in the use of terras^ 
literally denoting material substances, to express intel-' 
lectual objects, the most awful and sublime, can never 
be attended with any ill consequence to the candid and 
judicious reader ; if he is always duly advertised by the 
writer, of the special appropriate sense, in which he uses 
the expressions, he actually employs to comiuunicate his 
3deas. No person of an honest, serious turn of mind. 



IW ON DIVINE AGENCY. ['Part If 

will be liable to be led into error, %hen, in the sacred 
scriptures, he reads, with that impartial attention which 
the solemn subjects demand : That God is a rock. That 
he hath measured the waters in the hollow of his hand, 
and meted out heaven with the span, and comprehended 
the dust of the earth in a measure, and weighed the 
mountains in scales, and the hills in a balance. That in 
the last judgment, the books w^ill be opened ; and that, 
according to what will then be found therein written, ev- 
ery one will receive his final sentence. That the happy 
and the miserable will, in the future world, be separated 
by a great gulf fixed, so as to forever exclude the possi- 
t)ility of passing, from one side to the other. (Deut. xxxii.. 
4, 2 Sam. xxii, 2* Isa. xl. ]2, Rev. xx. 12. Luke xvi* 
26.) A great variety of other instances, illustrative of the 
preceding remark, might be produced : but we shall no^ 
at present, any farther pursue this philological digression. 
From what has been stated, respecting the nature of 
divine agency, in the production of particular events in 
the system of mutable existence, in which statement it 
has been asserted : That this agency consists m the De- 
ty's remitting one term, and retaining the other, of that 
twofold power, with which he is originally invested ; it 
may, possibly, be inferred by some, who have not suffi- 
ciently attended to the subject : That the divine power, 
by the actual exertion of it, is really diminished ; and 
therefore, that, by being continually exerted, it will be. 
finally exhausted. But that such an inference as this, is 
nothing more than what is merely imaginary, will readily 
appear, if it is duly considered : That the divine power 
is absolutely infinite ; being as boundless as eternity : it 
is, thereforcj an inexhaustible fountain, from which the 



Chap. VII. Sec. 11.] OJT DIVINE AGENCV< 1 11 

largest streams may forever flow, and yet the original 
fountain still remain forever full. For when ten thousanp 
times ten thousand ages, mukiplied by millions of mill- 
ions more, have been^deducted from futurity, and the di* 
vine power has been continually exerted, through the 
whole of this inconceivable length of duratitm, neither 
eternity, nor the power of the God of eternity, will have 
suffered the least diminution. Then let saints rejoice.... 
let sinners tremble, before that Almighty Being who pos- 
sesses, and who will forever possess, such adorable., ..such 
awful power. 

And you, reader, whoever you are, must forever feel 
the inconceivably delightful, or inexpressibly dreadful, 
effects of this tremendous power. For you are, and ne- 
cessarily must be, in a state of the most strict accounta- 
bility to him who now sustains the balance, and will 
shortly turn the scale. Therefore, remember, that the 
crisis of ail things, the most interesting, that can possibly 
engage your attention, will soon, very soon arrive. And 
O ! it is a question of the most solemn importance..., On 
which side, in that decisive moment, will you be found ? 
The answer to this question will involve the answer, re- 
specting the irreversible decree, that will then fix your 
final destiny : In consequence of which you will begin, 
and never cease, either to rise to heights of happiness, 
too great to be ever known or conceived, but only by ac- 
tual enjoyment ; or sink to depths of misery, utterly be- 
yond the power of language to describe, or imagination, 
exerting its utmost strength and skill, to paint. 

It is wonderful, surpassing all description, to think of 
the large extent of divine agency. It is this, which at first 
produced, and continually actuates, the whole system, in 



iiii ON DIVINE AGENCY. [Fart L 

all its various parts, in the material and mental world. 
It extends from every, even the minutest particle, too 
small to be the object of our senses, to those amazing 
masses of matter, c^ astonishing magnitude, and in num- 
]:>ers beyond calculation, which are incessantly revolving, 
with rapid motion, and regular order, in the infinitude of 
space. The divine agency also extends to all the sensa- 
tions, ideas, and volitions of the mind: that immaterial, 
immortal principle, which, having once begun to exist, 
must unavoidably retain its existence and conscious iden- 
tity, through the whole of a duration, which is never to 
end. 

The divine hand, therefore, by the effects it produces, 
is at all times visible : presenting itself to our view, 
wherever we turn our eyes. It is to be plainly seen with- 
in and without : above, below, and on every side. 

It is to be seen in the sun, that vast body of fire, which, 
for thousands of years, has been shining with a splen- 
dour too bright for the eye to meet, in a direct view i 
and dispensing its light, heat, and vivifying influences to 
surrounding worlds, continually circulating around it : 
and particularly to this globe, allotted for the habitation 
of man. 

It is to be seen in the rolling waves of the mighty 
ocean ; and on the surface of the earth ; whether clothed 
in a garment of the purest white, or dressed in living 
green. 

It is to be seen in the regular succession of day and 
night ; and in all the variety of the different seasons. 

It is to be seen in the element of fire ; by the astonish- 
ing motion of which the combustible substances, in 



:hap. VII. Sec. 11.] ON DIVINE AGENCY. 113 

which it is kindled, are in a most wonderful manner, re- 
duced to smoke and ashes* 

It is to be seen, heard, and feltj in every wind that 
blows; whether it is the gentle breeze, that wafts the 
odours of the flowery field.... thereby being the medium 
of conveying a pleasing sensation, and inspiring calm- 
ness and repose ; or the awful, desolating tornado ; which 
prostrates, to a level with the ground, ihe lofty trees of 
the forest.... overturns the shelters j erected for cattle*.., 
sweeps away the habitations of men, and sinks, in the 
great deep, the ships, which before had been floating on 
its surface ; burying, at once, thousands of human beings, 
in a watery grave. 

The hand of the Almighty is to be seen, and his voice 
heard, in the clouds, that overspread the sky ; ia the 
fleecy snow, descending to clothe the ground, as it were, 
with a garment, to defend it from the rigour of the in- 
clement season ; in the drops of rain, falling in countless 
millions, to water the soil ; in the darting lightning ;, 
the roaring thunder ; and the rattling hail. 

It is also, sometimes, to be seen, in some places, in 
the terrible volcano, pouring forth a vast torrent of liquid 
fire and brimstone ; which, with relentless fury, involves 
whole towns and villages in one common ruin. 

It is likewise to be seen in the tremendous earthquake ; 
when the ground, suddenly cleaving asunder, opens a 
wide grave, and swallows up many thousands, in a mo- 
ment; who all go "down alive into the pit. "..i. never 
more to return to see the light of the present world. 

The divine power and agency are every where display- 
ed in the formation and growth of grass, grain, and vege* 
t^les of endless varietv ; together with aU those ntvm- 



114 ON DIVINE AGENC7. [Part I. 

berless animals, which inhabit the waters ; creep or walk 
on the surface of the earih ; or fly in the air. 

And, especially, is the continual exertion of divine 
power to be perceived in the various, complicated, and 
perpetual motions of that most curious and wonderful 
machine, which constitutes the human frame. It is to be 
perceived in all the motions of the beating heart, and the 
circulating blood ; and in the respiration of every breath. 
All these proclaim an ever present God, continually ex- 
erting his power. For it is he who, through all our wa- 
king and sleeping hours, causes the heart to beat and 
the blood to flow ; and '' in his hand is our breath ;" 
(Dan. v. 23.) even that breath, on which depends the 
present union between the mortal body and the immor- 
tal mind.. ^. The immortal mind !....a most solemn expres- 
sion ! an expression, the full import of which, it will re- 
quire a whole eternity to unfold. In this internal, imma- 
terial world, the divine agency is also manifested, in such a 
manner, and to such a degree, as justly demands the 
most serious reflection. Here is a course of successive 
operations, which, though but lately begun, yet is to be 
continued, in an endless series. Here the Deity, by the 
instrumentality of external objects, and other means, 
which answer his design in effecting his purposes, is con- 
tinually exciting sensations and ideas, in such number 
and variety, as language is utterly incapable of expres- 
sing. And he is not only continually operating ; but he 
also performs his operations with irresistible energy. If 
you entertain any doubt of this ; then, for your own con- 
viction, make the trial to stop the current of your 
tiioughts ; bid the stream cease to flow. 

Not only every sensation, and every thought ; but 



Chap. VII. Sec II.] ON DIVIxNE AGENCY. 115 

also every volition^ both common and special, is the ef. 
feet of divine agency. But since volition is an event of a 
peculiar nature, being intirely distinct from all other 
events, either in the external or internal system ; there- 
fore the Deity, who invariably conducts agreeably to 
the rules of perfect order, produces this event according 
to a peculiar law of divine operation. For he is not only 
Omnipotent, but also Omniscient; and therefore, he is 
not only able to produce every possible event ; but he 
also sees and regards every thing as being exactly what 
it is. And as he is a Being of unchangeable rectitude ; 
therefore he will infallibly regulate all his conduct, in the 
production of events, just according to the real state of 
things. Or, which amounts to exactly the same thing ; 
he will, without the least deviation, in any instance what- 
ever, always do as he sees fit ; that is, just as he pleases. 
And thus *' His counsel shall stand, and he will do all his 
pleasure." (Isa. xlvi. II.) 

In the production of every event, distinct from voli- 
tion, in the universal system of mind and matter, the De- 
ity always has a regard to something, whatever it may be, 
which is intirely distinct from that internal principle of 
consciousness, which we call, " the mind." But in the 
production of volition ^ which, as we have observed, is 
perfectly distinct from every other event (whether it con. 
sists in matter, motion, or perception) he always has a 
special regard to the particular state of the mind it- 
self. Hence it is, that since volition is an event of a 
peculiar nature, being perfectly distinct from all others, 
there is a peculiar law of divine operation, respecting the 
production of this event. And this being the case, wc 
may always know, with certainty, what we have to de- 



116 ON DIVINE AGENCY. fPart X; 

pend upon ; in what way the Deity, in the administra^ 
tion of his moral government, will deal with us ; and 
how he will fix our final and eternal destiny. Respecting 
the production of any volition, the Deity always has a 
special regard to the particular state of that individual 
mind, to which the volition, that is to be produced, pecu- 
liarly belongs. Every individual mind, therefore, will 
be answerable for its own conduct, just according to that 
particular state, in which it will be actually found ; that 
is, just according to that particular side, whether right 
or wrong, which will be actually taken by the individual 
mind itself, " So then every one of us shall give account 
of himself to God.'* (Rom. xiv. 12.) 

The Deity is invested with a twofold power, constitu- 
ting what we call, " a balance of power," in respect to 
future events ; and especially in respect to that event, of 
all others the most important, future volition. Inconse- 
quence of this twofold power, with which the Deity is 
invested, your individual mind ; that is, j/ou yourself y con- 
sidered as an individual conscious being, in distinction 
from all other beings and things, in the universal system, 
are now in a state of natural liberty.. ..you are naturally 
free. And by that twofold power, with which the Deity 
is invested, you are enabled to take either side. While, 
at the same time, the Deity, who is now holding that 
balance of power, which implies the twofold possibility 
relative to your eternal state, is calling upon, directing^ 
and commanding you to take the right side. If, there- 
fore, deaf to his call.,. .regardless of his direction, and dis- 
obedient to his command, you should be actually found 
on the WRONG side, at that time, which is to form the 
^isis, the awfully decisive moment, when that same Qm» 



Chap. VII. Sec. II.] ON DIVINE AGENCY. 117 

liipotent hand, which now holds the balance, will turn 
the scale ; then, according to this statement of the case, 
you may, even now, with certainty know what will be 
the final result. The scale will be so turned, as to fix 
you in a state of endless wo ; but yet there will be no 
just cause for any complaint. That the scale has been 
turned the wrong way. The whole wrong, in this case, 
will be intirely imputable to you alone, on account of 
your taking the wrong side^ And the conduct of the De- 
ity, in so turning the scale, as to plunge you into that 
state of irretrievable ruin, a faint glimpse of which, even 
in distant prospect, is sufficient to fill the soul with hor- 
ror, will be perfectly right. Because it will be agreeable' 
to a law, which, in its eternal nature, is immutably holy, 
just, and good : even that law pf divine operation, which 
has a peculiar respect to the agency of the Deity, relative 
to the production of volition. This is that law, for which 
the Deity has a supreme regard, in the administration of 
his moral government over finite free agents. 

From what has been observed, it may be seen, that the 
divine agency extends to all effects, that are ever pro^ 
duced, volition itself not excepted ; and that this univer- 
sal agency of the Deity is no infringement of liberty. 
Therefore, to the Supreme " Lawgiver, who is able to 
save and to destroy," all finite free agents are strictly ac^ 
countable for all their moral conduct. 

From the observations, that have now been made, on 
the nature of power and agency, it will be evident to all, 
who consider the subject, with proper attention. That 
there is a real distinction between the divine power and 
divine agency : that is, between the divine power itself, 
mA the actual exertion of it^ Particular effects neve? 



UH 



ON DIVINE AGENCY. [Part i. 



take place merely in consequence of power, considered 
absolutely in itself; but all effects, that actually exist, are 
produced by the exertion of power. 

The Deity has not, and never will have, any new pow- 
er ; he is, hov/ever, and always will be, making new eX' 
ertions of that same power with which he has been from 
eternity originally invested. But notwithstanding his 
continually making new exertions, yet his power, being 
originally infinite, will never be exhausted, nor in the 
least degree diminished. 

The Deity is originally invested, as we have said, with 
a twofold power, in respect to future events ; and, amon^ 
others, those two all- important events of endless happi- 
ness and endless miser}. With respect to these two 
events, there is, in the original state of things, a balance 
of power. Neither of them, therefore, is originally fix- 
ed by any previous necessity ; and neither of them will 
be fixed, till the Deity makes, with respect to them, an 
actual exertion of his power ; that is, till he actually turns 
the scale. But when the scale is once actually turned, 
then one or the other of those two events will be accord- 
ingly fixed by a necessity, as lasting, and as strong, as 
the existence of the Deity, 

In every case, in which there is a balance of power, 
•with respect to future happiness and misery, there always 
is, previous to the scale's being actually turned, a right and 
a wrong side. And, in this case, that side, which relates 
to happiness, is always the right side ; and the opposite 

to this, viz. that which relates to misery, is the wrong 

The reason is, because the one is an ultimate good, and 
the other an ultimate evil ; and between these two there 
is an unalterable distinction. 



Chap.vn. Sec. 11.] ON DIVINE AGENCV. Il9 

The Deity, in relation to himself, is always necessarily 
on the side of truth and happiness ; and hence originates 
that divine law, by which, in his moral government, he 
absolutely requires, with infinite authority, all free agents 
to be on the same side ; and therefore, with the same in- 
finite authority, he absolutely forbids their being on the 
opposite side ; viz. that of falsehood and misery. And 
that such a law as this, is, in the very nature of it, per- 
fectly holy, just, and good, must appear with irresistible 
force, to all who consider the subject, with any degree 
of serious and impartial attetition. 

If you should now be disposed to inquire ; How you 
come to be a free agent, v/ith respect to future happiness 
and misery ? The answer is : Because the Deity is now 
invested with a twofold power, relative to those two most 
interesting events ; by which twofold power of the Deity, 
since it has a special relation to you in particular, you 
are enabled to take either side ; that is, you are enabled 
to take hold of either term of that twofold power of the 
Deity, on which your individual happiness or misery, for 
eternity, now intirely depends: and therefore, you are 
now naturally free. You have a natural liberty to be happy 
or miserable forever. The Deity, at the same time 
while he is holding this balance of power, which has a 
peculiar relation to your final state, through endless futu- 
rity, is continually directing you which side to take, and 
solemnly warning you against the dreadful consequence 
of your taking the opposite side. But though yoxi are 
now in this general state of natural liberty, in conse- 
quence of which you can take either side ; yet it must 
be remembered ; That it is already fixed, in general, by 
an unalterable decree ; Tliat you shall take one side or 



120 ON DIVINE AGENCY. IVavih- 

the Other, Which side, in particular, you will actually 
take, is therefore, the only question, that now remains to 
be decided. Thus you may see what is your present 
situation. You are absolutely in the hands of God ; and 
yet in a state of liberty. This liberty results, as we have 
said, from the twofold power of the Deity, respecting 
your future and final state. If, hearkening to the voice 
of infallible wisdom and infinite benevolence, you take 
the right side ; then the scale will be turned in you favour* 
and consequently your happiness will be forever secured ^ 
and by this change you will lose no liberty, but only that 
of being miserable. But if, trusting in falsehood, to 
which you are absolutely forbidden to pay any regard, 
you are at last found on the wrong side ; then the scale 
will be so turned, as to introduce you into a state of re- 
mediless misery ; by which you will be intirely deprived 
of all liberty of ever being happy. And the case being 
thus once decided, even the Deity, who is a being of in- 
variable order and immutable truth, cannot reverse the 
decision ; the original balance can never be restored ; and 
the scale can never be turned the opposite way. 

Having taken a view of the nature and extent of the 
divine agency, in general, and illustrated the doctrine by 
particular examples ; we should next proceed to the con* 
sideration of special divine agency, were it not, that this 
cannot be so well understood without having the diviFie 
economy of redemption brought into view ; when, there- 
fore, we come to treat on that subject, the doctrine cf 
special divine agency will then be considered. 



fihap.VllI.] ON THE ORIGIN OF EVIL, 121 



CHAPTER VIIL 

ON THE ORIGIN OF EVIL : INCLUDING A GENERAL VIEW OF 
THE N ATURE OF SIN ; THE MORAL LAW AND THE GOSPEL ; 
THE DIVINE JUSTICE AND GOODNESS. 

X HERE is, in the original state of things, a possibili- 
ty of infinite good and a possibility of infinite evil, rela- 
tive to the mutable system. These two possibilities are, 
in their nature, original ; they are uncreated, and have 
been from eternity. These two original possibilities are 
the foundation of two kinds of moral action; one of 
which is denominated rights and the other wrong. The 
original possibility of evil implies no evil in itself ; nei^ 
ther is it the cause of evil. It is, indeed, the foundation, 
without which no evil could ever have existed ; but then 
it does not, in its original state^ imply any kind of ne- 
cessity of any evil's ever being actually introduced. The 
original principle of evil (by which we mean exactly the 
same as the possibility of evil) is always such, in its es- 
sential nature, as to render it intirely unfit and improper 
that finite free agents should, on any account whatever, 
have any connexion with it. All such connexion, there- 
fore, is, in the very nature of it, absolutely wrong.,,.. 
Hence originates the moral law ; by which all finite free 
agents are most strictly forbidden to have any connexion 
with the orignal principle of evil. This principle con- 
tains no good in itself, and it never can, in any way, nor 
on any account whatever, be the foundation, the cause, or 
the occasion of any good. This principle, in its origin- 
al state, or, as it is in the hand of the Deity, is perfectly 
harmless ; but when finite agents, in direct violation bf 

Q 



122 ON THE ORIGIN OF EVIL. fPart t. 

the divine law, form a connexion with it ; then it is of a 
most hurtful and injurious nature. For by such con- 
nexion falsehood is introduced into the mental system ; 
and it is the nature of falsehood to operate in the produc- 
tion of pain or misery. And there are many sad instan- 
ces, in which finite agents, by violating the moral law, in 
having a connexion with the original principle of evil, 
have for ever ruined themselves beyond all possibility of 
recovery ; that is, they have formed such a connexion 
with the possibility of infinite evil, that the very nature 
of their case absolutely requires their being utterly and 
eternally excluded from all possibility of good. 

The Deity, who is invested with Omnipotence, can 
hold in his hand, that balance of power, which implies a 
possibility of infinite good, on one side ; and on the other, 
a possibility of infinite evil. This cannot, however, be 
the case with finite agents ; for they cannot take both sides 
of the Deity's twofold power. If, therefore, they take 
the possibility of infinite evil ; that is, if, in direct vio- 
lation of the moral law, they form a connexion with the 
original principle of eternal death ; then, by thus uniting 
with the grand adversary^ they must necessarily, from the 
very nature of the case, have nothing but evil, without 
any possibility of good. For in this case, the Deity ab- 
solutely will, according to his OAvn universal, immutable^ 
and eternal plan of operation, remit, with respect to them, 
the possibility of all good ; and consequently will for ev- 
er retain the possibility of all evil. 

Hence we may see what is the foundation of the mor- 
al law, and wherein it consists ; we may also see the 
founf^ation and the nature of sin ; we may likewise see 
what is the foundation of the gospel as well as the law. 



Chap. VIII.3 ON THE ORIGIN OF EVIL, 123 

The law absolutely forbids all finite free agents forming 
any connexion with the original principle of evil ; and ia 
the transgression of this law all sin or moral evil miiver, 
sally consists. The gospel requires all finite free agents 
to unite with the original principle of infinite good ; that 
is, to form an indissoluble connexion with the possibili- 
ty of eternal life: so that there may be, with respect to 
them, the infallible security of all possible good ; and, at 
the same time, the absolute exclusion of the possibility 
of infinite evil. Hence the law and the gospel perfectly 
harmonize with each other. One absolutely forbids all 
connexion with the grand adversary ; that is, the original 
principle of eternul death; the other requires a union 
with the glorious Mediator; that is, the original princi. 
ciple of eternal life. And such is the universal, un- 
alterable nature of these two original principles, that no 
finite agent can ever agree with them both; therefore, 
the taking of one of them always implies the absolute 
exclusion of the other. That is ; where any finite agent 
has once made an actual agreement with the principle of 
eternal death, or with the principle of eternal life ; then 
the agreement, thus made, can never be dissolved ; and 
no agreement can ever be formed on the opposite side...,. 
It is, therefore, by a union with the Mediator, that is, the 
original principle of eternal life, and by such a union 
alone, that any finite free agent can ever be effectually se- 
cured from the danger of being for ever ruined by the 
adversary, that is, the original principle of eternal death. 
For should a person, for any length of time, conduct ia 
such a manner as not to admit falsehood, in any degree, 
and therefore, not be guilty of any transgression of the 
moral law ; then, in this case, he would, for the time 
being, that is, as long as he continued to be intirelr 



124 ON THE ORIGIN OF EVIL. [I'an L 

free from transgression, be in a state of perfect exemp* 

tion from all actual evil ; that is, all pain or mii^ery 

Merely his being in a state of innocence, however, though 
it W(;Ujd, during the time of his being innocent, actually 
exempt him from present evil ; yet it would not, in any 
measure, insure his future enjoyment of good ; nor be 
any security against his falling into a state of future evil. 
In order, therefore, that all good may be effectually secur- 
ed, and the dano;er of all evil intirely removed, there 
must be something perfectly distinct from mere inno- 
cence. For it is by the exercise of faith in the glorious 
Mediator, and by that alone, that infinite good can be se* 
cured, and the danger of infinite evil avoided. 

Hence you may see what is the nature of the moral 
law, strictly so called. Let us inquire. What the law, by 
itself, without bringing a Mediator into view, can do ?.... 
And here two cases are to be considered : one is, that of 
your being perfectly innocent ; and the other is, that of 
your being a transgressor of the law. 

1. We will suppose, that you are perfectly innocent ; or 
that you are intirely free from sin. Then the inquiry is ; 
What can the law do for you, in this case ? 

The answer is ; It can preserve you from present evil. 
And so much, not only according to infinite goodness, 
but also according to impartial justice, it will certainly 
do. And should you continue in a state of innocence, for 
€ver so great a length of time, you will, through the whole 
of the time, be preserved from all actual evil. So much 
the law can do, and it never can do any more. For it ne- 
ver can, notwithstanding your perfect innocence, give you 
any security of future good ; nor free you, in the least, 
from the danger of future evil. The reason is ; because 
there is, in the original state of things, not only a possi- 



Chap. VIII,] ON THE ORIGIN OF EVIL. 125 

bility of infinite good ; but also a possibility of infinite 
evil. And as long as the possibility of evil is not remo- 
ved ; but still remains the same as it was in its original 
state, the good will thereby be rendered insecure ; and 
therefore, from the very nature of the case, you will be left 
exposed to the evil. But notwithstanding your being ia 
a state, in which there is a possibility of evil ; yet as long 
as you continue to be perfectly innocent, the law, which 
is holy, just, and good, will intirely protect you against 
all actual evil ; and this as we have said, is all that the 
law can do. For you never can have any security of the 
infinite good ; nor any exemption from the danger of the 
infinite evil, which is before you, till the possibility of the 
infinite evil is actually removed. But this possibility can 
never be removed, merely by your conformity to the law ; 
even though you are, according to the present statement 
of your case, perfectly free from all transgression. For 
the security of good can never be introduced, nor the 
possibility of evil removed, but only by the effectual ex- 
ercise of faith in the Mediator. 

2. We will now change the supposition, so as to make 
it coincide with the real fact ; which is ; That you are a 
transgressor of the law. Then it is evident, that thQ law 
cannot do any thing more for you, on the favourable 
side, in this case, than in the other. For if perfect inno- 
cence cannot introduce the security of good ; then it is 
certain, that this never can be done by transgression. 
There is, however, a very remarkable difference between 
the two cases, respecting what the law can do, according 
to what justice requires, and according to what goodness 
admits to be done ; for goodness and justice can never 
disagree. In the first case, you was supposed to be in a 



526 aN THE ORIGIK OF EVIL; [jParl I. 

state of innocence. Let you continue, then, "in that state 
ever so long ; whether it be ten, or ten thousand years ; 
or any other term of longer duration ; the law will, 
through the whole of the time of your thus continuing 
to he perfectly free from transgression, require your pro- 
tection from all actual evil ; though the possibility of evil 
will still remain; and therefore the security of good will 
not be introduced. For the possibility of evil and the se- 
curity of good being directly inconsistent with each other, 
never can both be actually present at one and the same 
time. Therefore, as long as one continues to be present, the 
other will continue to be future. Consequently, though 
your innocence, as long as it remains, will guard you 
against all actual evil ; yet it will not, let it continue ev- 
er so long, remove the possibility of evil ; and therefore 
will not afford you any security of good. But in the sec- 
ond case, in which you are supposed, according to what 
has already become an incontestable fact, to be a trans- 
gressor of the law ; you must, according to the demands 
of the law, be chastised with temporal evil, in the pres- 
ent world ; while at the same time, you are threatened 
with eternal evil, in the world to come. 

Now since you have become a transgressor of the law ; 
and consequently evil has already actually begun to take 
place ; it may be inquired : Why justice does not re- 
quire your being immediately introduced into a state of 
infinite evil ; that is, eternal misery ? We answer : The 
reason is, because you have not yet filled up the meas- 
ure of your iniquity. Sin, the disease of your soul, 
though it has already begun to operate, and is continually 
acquiring new strength, yet has not come to a crisis. 
Therefore the infinite good, en which all your happiness- 



Chap. VIIl 3 ON THE ORIGIN OF EVIL. 127 

intirely depends, is not yet actually lost. Consequently, 
there still remains a possibility of its being efFecrually se- 
cured ; or, which is the same, there is now a Mediator. 
On this account, therefore, though you are a transgres- 
sor of the law ; yet infinite goodness keeps you from im- 
mediately falling into a state of remediless ruin. But, 
persist in a course of transgression, only for a litUe time 
longer, without exercising faith in the Mediator, and 
then the awful crisis.. ..the irreversibly decisive moment, 
will shortly arrive, respecting which it is said ; " Sin 
when it is finished bringeth forth death." (Jam. i. 15.) 
Then the infinite good will, in respect to you, be irre- 
coverably lost ; and consequently, in respect to you, 
there will then be no Mediator.... no Redeemer..,.no Sav- 
iour. And this being the case, eternal Justice will, not 
arbitrarily, but from strict necessity, absolutely demand 
the immediate execution, in its fullest extent, of that 
tremendous sentence, which had been before condition- 
ally denounced, as a kind warning to excite you " to flee 
from the wrath to come." And what impartial justice 
inflexibly requires, even infinite goodness can never con- 
tradict. 

- Thus your transgression of the law, remaining unpar- 
doned, and continuing to operate, till it has actually form- 
ed a crisis, and reached its final result, in the production 
of death, will leave you to eternally verify, by your owii 
experience, the solemn truth : *' The sting of death is 
sin ; and the strength of sin is the lav/." (1 Cor. xv. 56.) 
From the observations that have been made, you may 
learn what the law, strictly considered^ can do, and what 
justice requires. If you are perfectly innocent, you will, 
as long as you thus remain^ b& intirely protected from all 



l28 ON THE ORIGIN OrEVlL. [Part 1. 

actual evil, consisting in pain or misery. But the possi- 
hility of evil not being removed, you will not have any 
security of the present good which you enjoy ; and there* 
fofe will not be freed from the danger of the introduction 
of future eviL 

If you are a transgressor of the law, and, \^ithout the 
exercise of faith in the Mediator, pursue, for a while, a 
course of transgression, till you have filled itp the meas- 
ure of your iniquity ; then all. good in the universal sys- 
tem, will, to you, be intirely and eternally lost. And be- 
ing thus wholly forsaken, and cast off, by infinite good- 
ness, nothing will remain, that can possibly protect you 
against evil ; consequently, the divine law and justice 
will necessarily require your being delivered over to all 
evilj and unalterably fixed in a state, where " the wrath of 
God must forever come upon you to the uttermost." (1 
Thess. ii. 16.) 

The whole that the law, taken in a strict sense, requires 
of moral agents, may be summed up in the following 
prohibitory command : Absolutely avoid all argeement 
or connexion with the possibility of evil. The original 
principle of evil is (in the use of figurative language) the 
forbidden tree, the fruit of which can never be tasted, 
without transgressing the moral law ; and this law is of 
such a nature, that it cannot be transgressed with impu- 
nity. The reason, why there is a law, which absolutely 
prohibits all finite free agents from having any connex« 
ion with the original principle of evil, is, because it is the 
nature of such connexion to introduce falsehood, which, 
whenever it has taken intire possession of the mental sys- 
tem, is perfectly destructive of all good, and introductory 
to all evil. When falsehood, having once entered the 



Chap. VIII.] ON THE ORIGIN OF EVIL. 129 

mind, has obtained a complete dominion over any person 
(which is the case with regard to every one, who is ar- 
rested by temporal death, previous to his having actually 
been the subject of the effectual renovating influences of 
the divine Spirit) it does, in respect to that person, intire- 
ly destroy the possibility of all good : even all that infi- 
nite good, which is implied in the blessed nature and glo- 
rious perfections of the Deity. And, by destroying the 
possibility of all good, it introduces a strict and absolute 
Necessity of all evil. And since such is the nature of 
sin ; consisting in forming a connexion with the original 
principle of evil ; or which, when metaphorically ex- 
pressed, is the same ; eating the fruit of the forbidden 
tree ; we never have any reason to hesitate a moment, in 
calling it an infinite evil. The infinite evil of sin con. 
sists in its nature ; which is, as we have just observed, 
to destroy the possibility of all good, and therefore intro- 
duce the necessity of all evil. And since sin is an infi- 
nite evil ; therefore the law, which absolutely forbids its 
being introduced into the system, is an infinitely good 
law. 

Having observed : That the whole, which the law, ta^ 
ken in a strict sense, requires of moral agents, is com- 
prehended in one prohibitory command, which is this : 
Absolutely avoid all agreement or connexion with the 
possibility of evil ; we shall now proceed to observe ; 
That the whole, which is required by the gospel, in dis- 
tinction from the law, is contained in one positive com- 
mand ; viz. Make an agreement with the possibility of 
eternal life ; or, which is the same j Take hold of the 
divine strength^ that you may make peace with God, {l^^ 
xxvii. 5.) 

E 



k 



130 ON THE ORIGIN OF EVIL. [Part 1. 

The law, if you yield a perfect and perpetual obedi- 
ence to it, will guard you against the actual introduction 
of evil ; but it never can free you from the danger of losing 
the good, which you actually enjoy ; and therefore, it can 
never give you any title to eternal life. But the law, if 
you are a transgressor of it, and, without paying any ef- 
fectual regard to the gospel, persist in a course of trans- 
gression, till you have filled up the measure of your ini- 
quity, can, and in this case, certainly will, introduce you 
into a state of eternal death. But it is, the peculiar glory 
of the gospel, there being a cordial compliance with its ' 
demand, to save from all danger of eternal death, and give 
a sure and never- failing title to eternal life. The law and 
the gospel perfectly harmonize. Comply with the terms 
of the gospel ; and the law, notwithstanding j^our having 
previously been a transgressor of it, will be completely 
satisfied. Be on the side of infinite goodness ; and im- 
partial justice will intirely acquiesce. In this case, you 
will learn, by happy experience, the joyful truth ; " Mer- 
cy aud truth are met together ; righteousness and peace 
have embraced each other." (Psal. Ixxxv. IQ.) It must, 
however, be remembered ; That whatever you have to 
do with the gospel, must be speedily done ; or it will 
soon be for ever too late. For sin, a most deadly disease, 
having already infected your soul, is constantly acquiring 
new strength ; and therefore, unless it is prevented by 
the seasonable application of an effectual remedy, will 
shortly bring on that terrible crisis, when " the Lord will 
separate you unto evil, according fo all the curses that 
are written in the book of the law." (Deut. xxix. 21.) 
And in this case, the conciliatory goodness of the gospel 
never will, and never can, save you from the avenging 



Chap. VIII.] ON THE ORIGIN OF EVIL. i^i 

justice of the law. It is, indeed, true ; That if you will 
embrace the gospel, while it can be embraced ; then the 
law will rest perfectly satisfied with your having, as, in 
this case, you certainly will have, an irrevocable title to 
the possession of all good ; even that good, in the enjoy- 
ment of which, the whole happiness of the Deity intire- 
ly consists. But if you will not, now in this accepted 
time.... this day of salvation, improve the only opportuni- 
ty, that ever can be given for that purpose ; then the law 
will inflexibly demand your being eternally separated un- 
to all evil ; from which inexpressibly dreadful state, nei- 
ther the law, nor the gospel..,, neither justice, nor mercy, 
will ever, through endless duration, alFord you any hope, 
or any possibility of deliverancq. 

From the preceding observations, it is evident ; That 
tve must look to the glorious gospel, in order to behold 

the greatest possible display of the divine perfections 

For by the gospel, which always includes the law, the 
Deity ^can display both his goodness and his justice. But, 
by the law, exclusive of the gospel; in the case of those, 
who have transgressed the law, and rejected the gospel, 
till they have been finally separated from all good, and 
consigned over to all evil ; the Deity can only make a 
display o^ justice without mercy, *' Therefore, he that 
made them will not have mercy on them, and he that 
formed them will show them no favour.''' (Isa* xxvii. I J /; 

What good end, then^ you will ask, can be ultimately 
answered by such transgression of the law, as terminatCB 
in the final perdition of the transgressor? We answer : 
It is the universal nature of all such transgression, to re- 
late only to infinite evil, consisting in the eternal loss o^ 
^11 good ; even the absolute loss ^f the Deity himseli. 



13^ ON THE ORIGIN OF EVIL. [Part f 

considered as a felicitating being ; and therefore it nevef 
can answer any good end. 

But though it should be granted, that such transgres* 
sion does, in the very nature of it, relate to the intire loss 
of all good, in respect to the transgressor ; yet may it 
not be made the means of securing the good of others F 
In answer to this, it must be observed : That it is not by 
any transgression of the iarv ; but by a compliance with 
the gospel ; that any good whatever, in respect to finite 
beings, ever can, in any measure, be secured. And since, 
in this way, and this alone, all possible good can be ef^ 
fectually secured, therefore, there is no other possible 
way, in which it ever can receive the least degree of ad- 
ditional security. From a view of what has been ob- 
served, you may, perhaps, be ready to say : That from 
the consideration, that sin is of such a nature, as to ren- 
der it utterly incapable of being the cause, or occasion, 
either direcdy, or indirectly, of securing any good ; but 
that it is, on the contrary, the only possible way, in which 
any evil, implying the loss of good, can ever be intro- 
duced ; it seems to follow as a consequence : That it 
would be the greatest honour to the character of the su- 
preme Governor of the moral system, if there was a law 
enforced by infinite authority, absolutely prohibiting, in 
all cases whatever, the existence of sin. It is true j this 
consequence does, indeed, most certainly follow, from a 
consideration of the nature of sin. And accordingly, 
there actually is such a law ; which law, therefore, from 
the very nature of it, is now, and for ever will be, per- 
fectly holy, just, and good. This may lead yon to re- 
peat the inquiry : If sin relates only to evil, and is cr 
«uch a nature as to render it absolutely incapable of be- 



Chap. VIII.} QN THE ORIGIN OF EVIL. 133 

Ing, in any way whatever, even the occasion of good ; 
then why did not the Deity prevent its actually ever com- 
ing into existence ? Was this owing to an original want 
of power ? Certainly it was not ; but right the reverse. 
The Deity, so far from -wanting any power, on either 
side, was originally invested vv ith a twofold power ; im« 
plying a possibility, on one side, of securing infinite good ; 
and a possibility, on the other, of introducing infinite 
evil. And this being the case, it was, in the highest de- 
gree, fit and proper that there should be a law, relative 
to moral agents, absolutely prohibiting their being on that 
side, which implies a possibility of evil. Had this law 
been universally observed; then no falsehood, nor evil of 
any kind^ would ever have been introduced ; and there- 
fore, no way would have been opened for the actual loss 
of any good. Consequently ; if sin had never taken 
place ; then there would have been all the possible good, 
which there is now, and no loss of any possible good, in 
any case whatever ; and consequently, there would have 
been a foundation for a display of both justice and good- 
ness. But since sin, having made its entrance into the 
world, has begun and finished its work, in the final de- 
struction of vast numbers ; therefore, in respect to all of 
this description, the foundation for the display of good- 
ness is intirely removed ; and consequently, there can be 
no display, but only that of justice without mercy » 

Should you inquire : Why the Deity, who from the 
beginning, had a most perfect knowledge of every event, 
with all its consequences did not so order things, at first, 
that sin should never take place ; if he certainly knew, 
that something would be lost, in respect to the sinner ; 
and nothing gained, in any respect, by the actual intro- 



1 34 ON THE ORIGIN OF EVIL. [Part I. 

ductiou of sin ? You must be reminded, that your inqui- 
ry, stated in other terms of the same import will be this : 
Why did not the Deity originally make the universal mv^ 
created system different from v/hat it actually was, in its 
original state ? Why did he at first admit that twofold 
power relative to good and evil, with which he was 
originally invested ? Why did he not originally remove 
all original possibility of evil, retaining only the possibility 
of good, and thus forever prevent the actual existence of 
sin and misery ? Why did he sustain the character of the 
''one lawgiver, who is able to save and to destroy?" 
(Jam. 4. J 2.) 

Since there is, in the original state of things, a twofold 
power ; viz. a power, on one side, implying a possibility 
of good, and an equal power, on the opposite side, iiii> 
plying a possibility of evil : hence originate two univer- 
sal laws ; which, for the sake of distinction, may be de- 
nominated : The moral law ; and the law of divine ope- 
ration : the first, having a peculiar relation to the conduct 
of finite beings ; and the other to the conduct of the De- 
ity. The moral law is that, whereby all finite free agente 
are absolutely prohibited from taking that side, which 
implies a possibility of evil ; and the law of divine opera- 
tion is that, according to which, the supreme Legislator 
regulates, without the least deviation, in any instance 
whatever, his own conduct, in retaining one term of his 
twofold power, and removing the other, just according 
as the moral law is obeyed or transgressed. 

Whenever we speak of the moral conduct of any free 
agent, we always have reference to future time ; for it is 
only in respect to future time, that the Deity is invested 
with a twofold power* If no finite free agent had Qvct, 



Cfiap.VllI.] ON THE OftlGIN OF EVIL. 135 

taken that side of the t\v'ofold power of the Deity, which 
implies a possibility of evil ; which might and ought to 
have been the case, because the moral law absolutely re- 
quired it ; then sin and misery would never have taken 
place. For there would have been no fitness, arising 
from any consideration whatever, in its being introduced ;, 
because neither the moral law, nor the law of divine ope- 
ration would have required its introduction. And since, 
according to the present statement, there would not have 
been, on any account whatever, any fitness rendering it 
proper, that there ever should be ^xiy such thing, as the 
actual existence of sin and misery ; therefore the Deity 
never would have seen fit, that any sin or misery should 
ever actually exist. And in this case it might, with the 
strictest propriety, not only have been said : That the De- 
ity could have prevented the existence of all sin and mis- 
ery,...if he had seen fit..., but also; That he had seen fit 
to prevent it ; and therefore, that he had actually preven- 
ted it. For with him it is a universal, immutable, and 
eternal rule, always to do just as he sees fit ; and never, 
in any instance whatever ; to do any thing that he does 
Xiot see fit to do. But the true statement of the real fact 
is directly the reverse of the case, which has been suppo- 
sed. For finite free agents have, in direct violation of 
the moral law, actually taken that side of the twofold pow 
er of the Deity, which implies a possibility of evil. There- 
fore the Deity, in perfect conformity to the law of divine 
operation, has actually done that, which, had there been 
no transgression of the moral law, he never would have 
seen fit to have done.. ..he has remitted the possibility of 
good, and retained the possibility of evil : whereas if sin 
h^d never taken place, he never would, in any case w^hat* 



136 ON THE ORIGIN OF EVIL. [Part 1. 

ever, have remitted, that is removed, the possibility of 
good ; but he would have retained all possibility of 
good ; therefore, he would have retained that possibility 
cf good, which, in respect to some individuals, is now 
eternally removed, never to be restored again. For it is 
universally the case : That whenever the Deity retains 
one term of his twofold power, and removes the other ; 
then that one, which is actually retained, which before 
was mere possibility, becomes necessity. But there 
never is any such thing as necessity, as long as there is, 
on each side, an equal possibility. And it is worthy of 
special observation ; That there never was, originally, 
in any case whatever, any possibility of evil, on one 
side, without an equal possibility of good, on the oppo- 
site side. 

Hence it is evident ; That there was no original neces. 
sity, that sin should ever have been actually introduced* 
Its introduction was not originally required by the Deity ; 
nor by any of his glorious perfections. It was not ori- 
ginally required by his knowledge ; nor his power ; nor 
his goodness ; nor his justice. It was not originally re- 
quired by any law whatever ; neither the moral law ; nor 
the law of divine operation. It was not required to pro. 
mote or secure any good ; neither that of the sinner, nor 
of any other being, that ever has existed, or ever will 
exist, in the universal system. 

You will say then : If evil is altogether bad, in every 
view, that can possibly be taken of it ; why did not the 
Deity prevent its ever taking place ; for he could have 
done it with infinite ease, if he had seen fit ? It is, indeed, 
most certainly true : That the Deity could have prevent- 
ed all evil, if he had seen fit ; but though this is true^ 



1 



<dhap. Vin.] ON THE ORIGIN OV EVIL. 137 

yet it is nothing to the present purpose. The real fact 
is, that the Deity, by being originally invested with a 
twofold power, did always prevent all evil, till the very 
time, when some finite free agent actually took that side 
of the twofold power, which implied a possibility of evil. 
And when that time actually arrived ; then the Deity saw 
iit to do that, which he never would otherwise have seen. 
fit to have done. For that was the very time for him, 
according to his own universal law of divine operation, 
to exert that twofold power, with which he had been 
eternally invested, by retaining that term, which implied 
a possibility of evil, and remitting the other term. It 
was at that time, therefore, that the necessity of evil was 
first introduced; For, previous to that, there always was 
a perfect balance of power, relative to good and evih It 
is in vain, therefore, to say : That the Deity could have 
prevented all evil, if he had seen fit ; for though this, in 
the conditional form, in which it is stated, is certainly 
true : yet the absolute truth of the ease is : That the 
Deity did not see fit to prevent evil, any longer, than till 
the finite free agent had actually taken the prohibited side 
of his twofold power. 

But if the Deity from eternity foresaw^ that the exist- 
ence of evil never could, in any way whatever, be of any 
advantage to himself, nor any other being, that should 
ever exist ; then why did he not originally, that is, from 
eternity, so order the state of things, as to render it im- 
possible, that evil should ever be actually introduced ? 

With regard to the first part of this inquiry ; it is read- 
ily admitted to be a certain truth ; That the Deity did, 
from eternity, actually know, that the existence of evil 
never could, in any way whatever, be of the least advan- 

S • 



•^^S . ON THE ORIGIN OF EvIl. iPm I 

tage to himself, nor any other being, that should ever 
exist. And hence originated his perfectly holy, just and 
good law, sanctioning, with infinite authority, an absolute 
prohibition against the actual introduction of evil, in any 
case, or on any account whatever. And with regard to 
the other part of the inquiry ; Why the Deity did not 
originally, that is, from eternity, so order the state of 
things, as to render it impossible, that evil should ever be 
actually introduced ? nothing mare is required, as an an- 
swer to it, than only to state the inquiry itself, in a differ^ 
ent form : Why did not the Deity, who was originally, 
that is, from eternity, invested with a twofold power im« 
plying a possibility of good, and a possibility of evil, in 
respect to the system of mutable existence, originally sd 
order the state of things, as to have only a power im- 
plying a possibility of good, without any possibility of 
evilP That is, why did he not originally, that is from 
eternity, so order the state of things, as not to be actual- 
It/ invested with c// that power, which he did original- 
LY, that is, from eternity, actually possess? But 
has not the Deity, you will ask, a supreme regard for the 
highest GOOD of the system? He most certainly has..,. 
And for this very reason, there is a glorious law, stamped 
with the character of nifinite benevolence, absolutely pro. 
hibiiing every free agent from taking that si4e, which im- 
plies a possibility of evil. Is not the Deity origin- 
ally invested with a power, in consequence of which he 
can remove all possibility of evil, and thus effectually 
prevent any evil from ever being introduced ? He cer- 
tainly is. If, then, evil is of such nature, that it never 
CAN be attended with any good consequence, neither di- 
rect nor occasional ; why does not the Deity, in all cases 



■m 



Chap. VIII.] ON THE ORIGIN OF EVI'L. 139 

remove the possibility of evil ; and thus effectually pre- 
vent its ever having any actual existence ? The reason is, 
because it is inconsistent with his universal plan, for him 
to do any thing before the proper time for his doing it, 
actually arrives. But there are some cases, in which finite 
free agents have, directly contrary to the divine command, 
formed such an agreement with the possibility of evil, as 
to render it inconsistent for the Deity, according to his 
own universal plan of operation, ever to remove it. For 
this reason, therefore, he has, in some particular instances, 
remitted the possibility of all good, and retained the pos- 
sibility of all evil. For when any finite agent actually 
takes that side of the Deity's twofold power, which im- 
plies a possibility of evil ; then, in this case, he always 
sees fit to retain the possibility of evil, and remit the pos- 
sibility of good ; whereby that, which, before, was no- 
thing but the mere possibility, becomes the actual neces- 
dty of evil. And thus, evil itself, with all its dreadful 
consequences, is introduced. 

When any finite agent actually takes that term of the 
Deity's twofold power, which implies a possibility of 
evil : Why does the supreme, universal Agent continue 
to retain the same term, and cease to retain the other? 

The universal reason is ; Because his conduct in thus 
doing, is perfectly agreeable to that irreversible law o^di« 
vine operation, which he is inflexibly determined for ev- 
er to maintain inviolate, even though it should be at the 
expense of tl>e eternal misery of the transgressor of the 
moral law. 

What if no finite agent had ever taken, or ever should 
take, the interdicted term of tlie Deity's twofold power? 



140 ON THB ORIGIN OF EVIL. [Part i. 

Or, in other words ; What if the moral law never had 
been, and never should be, transgressed ? 

In this case ; the Deity would for ever maintain invio- 
late, his own universal law of divine operation, by always 
retaining the possibility of good. And since the possi- 
bility of all good, in respect to every perceptive being, 
through the whole of the universal system, would be re» 
tained, in the hand of the Deity ; therefore, no evil ev- 
er would be introduced, and no good would ever be lost. 
And all this would be perfectly agreeable to the irrever- 
sible law.. ..the universal plan of divine operation. Oa 
the supposition, therefore, of the moral law's never hav- 
ing been transgressed, in time past, and of its never be- 
ing transgressed in future ; there is a foundation for 
the full enjoyment of all good, that there could pos- 
sibly have been on the opposite supposition ; and this, 
also, without any evil ; and likewise all in perfect agree- 
ment with the universal plan of divine operation. 

Hence it follows : That evil never has been, and never 
can be, in any possible view of it, of the smallest advan- 
tage to any being v^hatever, in the whole of Jehovah's 
dominion ; in time or eternity. And not only so j but, 
in respect to every persevering transgressor of the law, 
and final despiser of the gospel, it will be infinitely worse 
than nothing. Such is the nature of the Deity, and all 
his glorious perfections, that there was no original neces- 
sity of any evil ; for, in the original state of things, there 
was no possibility of any evil, without an equal possibili- 
ty of good. Therefore, it was not originally required, 
on any account whate\^er, that evil, of any kind, should 
ever exist. Such is the infinite excellence of the divine 
character, that it was, in the original state of things, per- 



Chap. Vni.3 ON THE ORIGIN OF EVIL. 141 

fectly consistent with the moral law, and with the uni- 
versal plan of divine operation, that no evil, in any part 
of immensity, nor any period of eternity, should ever be 
introduced into actual existence. And even now, it would 
be perfectly consistent with the universal plan of divine 
operation, and with the greatest possible good of the 
whole system, that no evil should ever exist, if the mor- 
al law had never been transgressed. But since directly 
the reverse of this is the real fact ; since the moral law' 
though there was no original necessity of transgressing it, 
yet has been actually transgressed ; it has, therefore, ac- 
cording to the universal plan of divine operation, now be- 
come unalterably necessary, that evil should actually exist ; 
and in some cases, that is, in all cases, in which there has 
been a transgression of the law, and a final rejection of the 
gospel, that it should continue to exist through endless 
duration. Too much, therefore, never can be said nor 
conceived, in praise of that most excellent and infinitely 
benevolent law, by which the first entrance of evil into 
the system was absolutely forbidden. 

Let it be particularly observed, and always kept in view; 
That whenever we speak of there being, in the original 
state of things, a twofold power, implying a possibility of 
good, on one side, and an equal possibility of evil, on the 
other ; and thus constituting a balance of power ; we al- 
ways have reference to that, which has a peculiar relation 
to the system of twz/^aiWi? existence, of which all finite be- 
ings, who are capable of happiness or misery, compose a 
part. Tor the Deity, in respect to himself, is invested 
only with a power, implying a possibility of g 'od, with- 
out any possibility of evil. But in respect to finite be- 
ings, he is originally invested with a twofold power, im - 



^42 ON THE ORIGIN OF EVIL. [Part L 

plying^ on each side, an equal possibility, respectively re- 
lating to good and evil. And since there was originally 
m the hand of the supreme Agent, a perfect balance of 
power, equally relating, on each side respectively, to good 
and evil ; therefore from the infinitely benevolent regard, 
which he eternally had to the greatest possible good of 
the whole system of finite beings, he instituted for them 
a most excellent and glorious law ; containing an absolute 
prohibition against their taking, on any account whatever, 
that term of his twofold power, which implied a possibil- 
ity of evil. And this law, being in its own nature, es- 
sentially holy, just, and good, was originally instituted 
by the Deity for the express purpose, that he might, in 
the prosecution of his universal plan of divine operation, 
always consistently retain, for the benefit of those, for 
whom the law was originally appointed, the possibility 
of good ; and thus for ever prevent, throughout the whole 
system, in time, and for eternity, the actual existence of 
all evil. But since this law has been violated by finite 
beings ; therefore the conduct of the Deity, with respect 
to them, in the execution of his own plan of divine ope- 
ration, has been directly opposite, to what it would have 
been in the opposite case. That evil, respecting which there 
was, in the original state of things, only a mere possibility, 
without any necessity, has now become actually necessa- 
ry. And, in some instances, it is, from the very nature 
of the case, now unavoidably required, that the evil, which 
has already begun, should never cease ; but that it should 
always continue, in a progressive state of increasing mag- 
nitude, through endless duration. This evil, though 
it has, in certain cases, now become unalterably ne- 
cessary, yet might all have been prevented, in perfect 
consistency with the original plan of divine operation ; 



:hap. VIII.3 ON THE ORIGIN OF EVIL.. 14 



6 



and it would all have been prevented, had the moral law 
never been violated. 

For such is the universal nature of the plan of divine 
operation, that it absolutely requires, on one hand, that 
no evil should evef exist, without an actual transgression 
of the moral law ; and on the other, that every trans- 
gression should be attended, not with a good, but with an 
evil consequence. Hence all, without exception, to whom 
tlie moral law actually extends, are in a state of the most 
strict accountability to the supreme Lawgiver; from which 
state it is impossible, that they should ever be disengaged. 
Utterly vain, therefore, are all complaints against his con- 
duct, as being too rigorous or severe. For he is inflexi- 
bly determined to invariably prosecute, in its fullest ex» 
tent, his own universal plan of divine operation; what- 
ever may be the consequence, whether good or evil, to 
finite beings. '* He doth according to his will in the ar- 
my of heaven, and among the inhabitants of the earth % 
and none can stay his hand, or say unto him, VYhat dost 
thou?" " Remember this," saith the Lord, " and show 
yourselves men : bring it again to mind, O ye transgres- 
sors. Remember the secret things of old ; for I am Godj, 
and there is none else ; I am God, and there is none like 
me : declaring the end from the beginning, and from an- 
cient times the things that arc not yet done : saying. My 
council shall stand, and I will do all my pleasure." This 
*' is the same God, who worketh all in all." And " who 
worketh all things after the counsel of his own will.".... 
" Behold, therefore, the goodness and severity of God i 
on them who fell, severity ; but towards thee, goodness, 
if thou continue in his goodness : otherwise, thou also 
shalt be cut off." For he " will render to everv man ac- 



144 O!^ TH£ origin of evil. [^art t 

cording to his deeds ; to them who, by patient continu- 
ance in well-doing, seek for glory and honour and im^ 
mortality, eternal life : but unto them that are conten- 
tious, and do not obey the truth, but obey unrighteous- 
ness ; indignation and wrath, tribulation and anguish, up- 
on every soul of man that doth evil ; of the Jew firsts 
and also of the Gentile: but glory, honour, and peace, 
to every man that worketh good ; to the Jew first, and 
also to the Gentile : for there is no respect of persons 
with God." (Dan. iv. 35. Isa. xlvi. 8, 9, 10. 1 Cor. xiL 
6. Eph. i. 11. Rom. xi. 22. ii. 6.... 10.) 

But after all that has been observed, respecting the 
nature and origin of evil ; perhaps you may be disposed 
to repeat the inquiry once more, which has already so of- 
ten been made : If, from the moral law's being violated, 
no advantage can accrue, in any possible way, to any be- 
ing in the universal system, neither at present, nor in any 
future period of duration : then why did the Omnipotent 
Governor of all worlds, who from eternity had an infi- 
nitely comprehensive view of all possible good and evil, 
ever permit such a thing as an actual violation of the 
moral law ? 

Respecting what relates to this inquiry, you must be 
reminded : That a possibility of evil always implies aii 
original possibility^ though not any original necessity, of a 
violation of the moral law. Your inquiry, therefore, sta- 
ted in a different form, is this : Why did the Deity ever 
permit such a thing as the possibility of evil ? Or, in oth- 
er terms, involving the same inquiry : Why did the De- 
ity permit himself to be originally invested with all that 
power, which, in the original state of things, he actually 
possessed : that is, a twofold power, implying, on each 



Chap. VIII] ON THE ORIGIN OF EVIL. 145 

side respectively, an equal possibility of j^ood and evil ? 
But had not the Deity, perhaps you will say, an original 
power, to remove the possibility of evil ? We answer : 
That he always had such a power, previous to the timey 
when the moral law was actually transgressed : but when 
that time arrived, it then became absolutely necessary for 
him, according to his own universal plan of operation, 
to remit the possibility of good and retain the possibility 
of evil. All the evil, therefore, that is ever introduced 
by transgression, is always justly chargeable wholly to 
the account of the transgressor ; who, by his own act, in 
taking, without any previous necessity, that side, the ta- 
king of which had been strictly forbidden by the moral 
law, renders it absolutely fit and proper for the supreme 
Legislator to conduct in a manner directly opposite, to 
what he would have conducted, in the opposite case ; that is, 
in case there had been no transgression : for it would then 
have been perfectly consistent with the universal plan of 
divine operation, that no evil should ever have existed. 
The reason is : because the universal plan of divine op- 
eration never would have required any transgression of 
the moral law ; and it never would, without such trans- 
gression, have admitted the actual existence of any evil. 
In that case, therefore, all evil would have been prevent- 
ed ; and the possibility of all good might, in perfect con- 
sistency with the universal plan of divine operation, have 
been forever retained. And thus all finite beings, in 
the whole system, might always have had a \\t\\^ to 
the utmost extent of their ever growing capacities, 
of the bright side of the pictuae, still shining bright- 
er and brighter, through the endless ages of eternity. 
But tlie melancholy case, in regard to vast numbers^ even 

T 



146 ON TlllL OKIGIN OF EVIL. [^art T. ^_ 

thousands and millions, is now directly the reverse of V 
what it might have been. That possibihty of all good, 
which, had there never been any transgression of the 
moral law, the Deity, in perfect conformity to his own 
universal plan of operation, mighty and actually xvould^ 
have retained for them, as the foundation of then* eternal 
happiness, is now for ever lost. In respect to them, 
therefore, tlie glorious Sun of the universe, whose light is 
infinitely more valuable than ten thousand times ten thou- 
sand worlds, is now, and will for ever continue to be, 
totally eclipsed ; leaving them in all the horrors of the 
most dismal darkness, wo and misery* The Ume was 
v/hen their complete happiness would have been perfect- 
ly consistent with the universal plan of the Deity, and 
with the greatest possible happiness of all other beings ; 
but that time is now past, never more to return. For 
transgression, having already finished its work^ has in- 
volved them in final and irrecoverable ruin. They do 
not now merely know, by speculation, but actually feel, 
by dreadful experience, the^ awful import of that solemn 
truth, of which the apostle has made a declaration : " Sin^ 
when it is finished, bringeth forth death." (Jam. i. 15.) 
It has been observed, That, in respect to the Deity, 
there is no power but only what implies a possibility of 
good, without any possibility of evil ; his happiness^ 
therefore, is immutably and eternally secure. It is, in 
the very nature of things, absolutely impossible for himi 
ever to do, or suffer, any evil. He never can be a trans- 
gressor, nor require the transgression, of the moral law j 
which was originally instituted solely for the benefit of fi^ 
nite beings, in order, that by their strict observance of it, 
he might, in perfect consistency with his own univer- 
sal plan of operation, for ever retain, for them^ the 



Clwp. VIII.] 



ON THE OllIGIK OF EVIL. 147 



possibility of all good ; and thus prevent all evil from 
ever having any actual existence. Again; the Deity 
never will, and never can, violate the law of divine opera- 
tion... .that universal plan, in perfect conformity to which 
he invariably regulates his own conduct, in the disposal 
of all events, which result from the exertion of his pow- 
er ; " and worketh all things after the counsel of his own 
will ;" in which he is infinitely above the control of all 
created beings ; and therefore " his counsel shall stand 
and he will do all his pleasure." 

In respect to the Deity ; there is, as we have just ob- 
served, no power, but only what implies a possibility of 
all good, without any possibility of evil ; and, therefore, 
in respect to him, the possibility of good is universally the 
same as absolute necessity. But in respect to finite be- 
ings, the case is intirely different. For in respect to them, 
the Deity is originally invested with a twofold power, im- 
plying an equal possibility, on each side respectively, o^ 
good and evil ; and this constitutes a perfect balance of 
power. And in order that evil might never actually take 
effect, an infinitely good and benevolent law was instituted 
for the peculiar benefit of finite beings : containing an 
absolute prohibition against their ^ver being found on 
that side of the balance, which implies a possibility of 
evil. And the Deity expressly enjoined this prohibition 
on all finite beings, for whom the moral law was origin- 
ally ordained, that he might always retain for them the 
possibility of good, in perfect consistency with liis uni* 
versal plan, relative to the exercise of his own power, ac» 
cording to his irreversible law of operation ; and thus for 
ever preserve the greatest harmony and happiness through 
the whole system of mutable and immutable existence. 
Such was the original system of things : or in fignra* 



148 ON THE ORIGIN OF EVIL. [Pari i. 

tive language, such was the garden of Eden, in its prim- 
itive state : such was that beautiful vineyard, in a very 
fruitful hill, which the Lord planted with the choicest 
vine. And now he gives a solemn challenge to all be- 
ings in the universe to show, if it can be shown, what 
could have been done more to his vineyard, that he has 
not done in it. Therefore it might have been reasona- 
bly expected, that it should produce genuine grapes ; but 
alas ! the sad reverse of this is true. 

" Now I will sing to my well beloved a song of my 
beloved concerning his vineyard. My well beloved hath 
a vineyard in a very fruitful hill. And he fenced it and 
gathered out the stones thereof, and planted it with the 
choicest vine, and built a tower in the midst of it, and al- 
so made a wine press therein ; and he looked that it 
should bring forth grapes, and it brought forth wild 
grapes. And now, O inhabitants of Jerusalem, and men 
of Judah, judge, I pray you, betwixt me and my vine- 
yard. What could have been done more to my vine- 
yard, that I have not done in it ? Wherefore, when 1 look- 
ed that it should bring forth grapes, brought it forth wild 
grapes ? And now go to ; I will tell you what I will do 
to my vineyai'd ; I will take away the hedge thereof, and 
it shall be eaten up ; and I will break down the wall 
thereof, and it shall be trodden down. And I will lay it 
waste ; it shall not be pruned nor digged ; but there shall 
come up briers and thorns : I will also command the 
clouds that th^y rain no rain upon it." (Isa. v. 1....6.) 

All things, in their original state, were in the best pos- 
sible order ; being so arranged, that, all evil and misery 
might, in perfect consistency with the universal plan of 
divine operation, have been for ever excluded : and so 
that the endless variety of changes, which were to take 



Cbap.VlII.] ON THE ORIGIN OF EVIL, lf9 

place, in the infinitely long series of successive times, that 
a whole eternity contains, might have been all on the side 
oi good and happiness. In which case there might have 
been displays of the divine goodness, as well as justice, 
to the utmost extent of their originol possibility. But 
the t ase is now, in some respects, essentially altered : for 
transgression of the moral law has, in some cases, eter* 
nally cut oiF that display of divine goodness, which the 
Deity, according to his original plan, might consistently 
have made, if no transgression had ever existed. Sia 
has, without any previous necessity, actually tak^n place; 
and has not only begun to operate ; but also has, in vast 
numbers of instances, completely finished its work, in 
the final ruin of the sinner ; and in all such cases, the 
possibility/ of all good is for ever lost, and the actual ex- 
istence ot all evil is confirmed by an unalterable necessity .^ 
therefore it has now become absolutely inconsistent foif 
the Deity ever to make such a display of his goodness^ 
as, according to the original state of things,!!^ 
might consistently have made. " How is the gold be- 
come dim ! how is the most fine gold changed ! (Lam, 
iv. 1.) There was (as we have just been observing) in 
the original state of things, a complete foundation for a 
universal display of the divine goodness to all finite free 
agents, without the actual existence of any natural or mor- 
al evil. Accordingly, the Deity always has displayed, 
and will for ever continue to display, his goodness, just 
as far as the possibility of such a display is not cut off by 
transgression of the moral law. But since sin has been 
actually introduced, it is absolutely inconsistent to sup- 
pose, that the divine plan will adnait of the §ame displaj 



ISO ON THE ORIGIN OF EVIL. [PartL 

of goodness to those, who belong to the mutable system, 
as it would have admitted, in the opposite case. 

The divine goodness has been, still is, and will for ever 
continue to be, illustriously displayed in the works of 
creation, of providence, and redemption. For when God 
had created all things by the word of his power, he took 
a survey of the magnificent whole, and pronounced it all 
very good. The sun and moon, with the numberless 
host of stars ; the air and the earth, with all it contains, 
have, for thousands of years been giving an exhibition of 
tlib goodness of the Almighty Creator. The divine good- 
ness shines conspicuous in the wonderful organization 
of the animated body, and in the far more wonderful 
faculties of the soul. The goodness of the Deity has al- 
^o been displayed in every age, in the course of his prov- 
idence. It was displayed to our first parents, in the gar- 
den of Eden ; to the numerous inhabitants of the antedi- 
luvian world ; when the long suffering of God waited for 
their repentance and reformation, for the space of an hun- 
dred and twenty j^ears, in the days of Noah, who was to 
them a preacher of righteousness, while the ark was pre- 
paring : to Noah, who was divinely directed to build an 
ark, in order to save himself and family from being 
swept from off the face of the earth, by the overwhelming 
waters of the universal deluge : to Abraham ; who was 
selected from the rest of mankind ; and appointed to be 
the father of a peculiar people ; that by him might be 
transmitted special privileges, through the long extended 
line of all future generations ; to the children of Israel ; 
when rescued, by the hand of Moses, from Egyptian 
bondage ; when passing through the Red-sea ; and when, 
Vnder the guidance of ^pillar of cloud by day, and of 



i 



Cliap. VlII] ON THE ORIGIN OF EVIL. 151 

fire by night, they were travelling through the pathlesf? 
desert, their hunger was satisfied by bread from heaven ;< 
and their thirst allayed by waters, flowing from the flint}'^ 
rock ; till at length they were brought to see the promis- 
ed inheritance, and take possession of the land, that flow- 
ed with milk and honey. And the beneficent Parent of 
the universe never did, from the creation of the v/orld to 
the present day, cease, in the course of his providence, 
to make a display of his goodness to the children of men- 
** He left not himself without witness, in that he did good, 
and gave us rain from heaven, and fruitful seasons, filling 
our hearts with food and gladness." (Acts xiv. 17.) 

But perhaps you will say ; It is true, the divine good- 
ness always has, in some measure been displayed ; but 
the display has been only partial, and very far from being 
universal. For wherever we turn our eyes, we find Eze- 
kiel's '* roll spread out before us, and it is written within 
and without, and there is written therein lamentation^ 
and mourning, and wo." (Ezek. ii. 10.) Therefore, not- 
withstanding all the displays of divine goodness, that evex 
have been actually made ; it still remains true ^ 

That « endless is the list oi human ills, 

*' And sighs might sooner fail, than cause to sigh. 

" A part how small of the terraqueous globe 

" Is tenanted by man ! the rest a waste : 

" Rocks, deseris, frozen seas, and burning sands I 

** Wild haunts of monsters, poisons, stings, and death ? 

« Such is earth's melancholy map ! But f^r 

" More sad ! this earth is a true map of man. 

*« So bounded are its haughty lord's delights 

" To woe's wide empire : where deep troubles tassj 

*' Loud sorrows howl, invenom'd passions bite, 

* Ravenous calamities our vitals seize, 

^^ A«d lUreatening fate wide opens to devovir." 

You we. 



162 6N the origin of EVIL; [Part i. 

The truth of the fact, according to the representation 
that has been given, is readily admitted. But you must 
be careful not to draw from it a wrong inference. You 
must not conclude, that there is any original want of 
goodness in the Deity ; nor that he had any predetermin- 
ed plan, that evil of any kind, rather than good, should 
ever exist. For it is certain, that he had originally a per- 
fect willingness, and a complete power, to display his 
goodness, without the actual existence of any evil. Be- 
cause he could thus have made as complete a display of 
his justice, and all his other glorious perfections, as he 
could have done, in any other possible way. 

Why then has not the divine goodness been univer- 
sally displayed, without any instance of the withholding 
of good? 

We have already given the negative, and we will now 
give the positive reason ; even that, which is the only 
one, that ever can be given. " Your iniquities have turn- 
ed away these things, and your sins have withholdea 
good things from you." (Jer. v. 25.) 

The declaration, which Joshua made to the ancient Is- 
raelites, does now, and always will, hold true : " If ye 
forsake the Lord, and serve strange gods ; then he will 
turn and do you hurt, and consume you, after that he 
hath done you good." (Josh. xxiv. 20.) The Deity at 
first begun to display his goodness universally ; and would 
always thus have continued to do, if sin had never taken 
place. But since sin has actually been introduced ; the 
course of his conduct, in many instances, has been di- 
rectly opposite to what it would otherwise have been 

Mankind have forsaken the Lord ; and therefore he hath 
turned and done them hurt, after that he hath done them 



Chap. VIII.3 



ON THE ORIGIN OF EVIL. 153 



good. It is true, notwithstanding : That, * * they that 
seek the Lord shall not want any good thing. For the 
Lord is a sun and a shield : the Lord will give grace and 
giory : no good thing will he withhold from them that 
walk, uprightly." (Psal. xxxiv. 10. Ixxxiv. II.) 

Though it is already the case ; that, in respect to some 
finite beings, the possibility of all good is irrecoverably 
lost ; and therefore all evil has now, in respect to them, 
become unalterably fixed ; yet since this is not the case 
universally, therefore, there still remains, in the glorious 
economy of redemption, a foundation for introducing the 
infallible security of infinite good ; and thus absolutely 

removing all danger of the introduction of final evil 

This case extends to all, respecting whom the possibility 
of eternal happiness is still retained in the hand of thei 
Omnipotent Agent. And those of this description con- 
sist of two classes. 

In one class all are included, who, by the exercise of 
practical faith, are actually united to the blessed Media- 
tor ; and consequently, have received a most sure, and 
never failing title " to an inheritance incorruptible and 
undefiled, and that fadeth not away, reserved in heaven 
for them. Eye hath not seen, nor ear heard, neither 
have entered into the heart of man," the glorious dis- 
plays of divine goodness, which will be made to those of 
this class, through a length of ages, in number beyond 
all calculation. And the other class includes all those., 
whose particular state, in respect to endless futurity, yet 
remains undecided. With respect to them, there is now, 
in the hand of the Deity, a perfect balance of power, re- 
lative to their eternal happiness, and their eternal misery : 
between which two infinite extremes they now hang sus* 

U 



154 ON THE ORIGIN OF EVIL. [Part I 

pended.../^ But the time is short." Soon, very soon, the 
eternal scale will be turned ; never more to be reversed ; 
nor the original balance again restored. It is now per- 
fectly consistent with the universal plan of the Deity, to 
make, to all of this class, a display of his goodness, in a 
manner so illustrious, and in a degree so great, as to ex- 
ceed all finite conception ; but there is, at the same time, 
the most amazing, and the most awful danger of its soon 
being for ever too late. For. there is, every moment, the 
most tremendous danger, that the one infinite -sum of all 
that is valuable in the universal system ; on which all 
happiness intirely depends, will, in respect to those, whose 
case is now under consideration, be for ever lost, beyond 
all possibility of recovery. And this will most certainly 
be the case, unless this infinite good is very speedily and 
eifectually secured, by an indissoluble union wdth the di- 
vine Mediator. Because, without such a union, the meas- 
ure of iniquity will shortly be filled up ; and sin, being 
finished, will bring forth death ; not only the death of 
the body ; but also that of the soul ; but not the annihi- 
lation of either. For it will reduce the one to its ori- 
ginal dust ; and introduce the other into a state of 
eternal misery. Let the infinite good be once secured ; 
which must be done before the dissolution of the present 
mortal frame, or it can never be done at all ; and then, 
all that sin can ever do, will be to produce the death of 
the body ; the soul will survive, and enjoy eternal life 
and happiness. 

On the preceding principles, relative to the origin of 
evil, we can fully vindicate all the perfections of the Dei- 
ty ; and particularly his justice, his goodness, and his 
holiness. In the original state of things^ previous to the 



Chap. VIII ] ON THE ORIGIN OF EVIL. 155 

actual transgression of the moral law, there was no evil 
nor any necessity whatever, that evil of any kind should 
ever exist. Therefore, in order to have a right under- 
standing of the nature and origin of evil, it must be care- 
fully considered; That there is an essential distinction 
to be made between the moral actions of finite free agents, 
and all other events wliatever. Of the moral actions of 
finite free agents, there are two kinds ; viz. good and 
evil ; though both of these always presuppose power ^ as 
the foundation^ yet they never imply any previous exer-> 
tion of power, as the cause of their existence. Hence it 
follows : That all evil begins, not in the original possi- 
bility of it, but in the agreement of the finite mind with 
this possibility. And since it is universally the case ; 
That, in the original state of things, there was no possi- 
bility of evil, without an equal possibility of good ; there- 
fore, there was no original necessity^ neither natural nor 
moraly of any kind of evil. 

Every action of a finite agent, which consists in his 
taking that term of the Deity's original twofold power, 
which implies a possibility of good, is an action which is 
morally good ; but every action which is directly oppo- 
site to this, is morally evil ; every such action is a trans- 
gression of the moral law, and is denominated sin...., 
** Whosoever committeth sin, transgresseth also the law: 
for sin is the transgression of the law." (1 John, iii. 4.) 
When the finite agent has taken that particular side, 
against the taking of which, the moral law contains an 
absolute prohibition, and the solemn inquiry is made, re- 
specting the reason of his conduct, he will not be able 
to give any answer. For in this case, the fact is ; that, 
in reality, there is no reason that can be given. Though 



156 ON THE ORIGIN OF EVIL. [Part 1 

there was, in the original state of things, a foundation i 
vet there was no reason whatever, why he should take 
that side, which, by the moral law, iie was absolutely 
forbidden to take. Therefore, notwithstanding all the 
moral evil, that ever has existed, or ever will exist, the 
Deity is perfectly holy, just, and good. For there is no 
evil in him, on account ot his being invested with a two- 
fold power. There is no evil in his holding the balance 
till the proper time arrives for him to turn the scale. And 
there is no moral evil in his turning the scale, at the pro- 
per time, by the actual exertion of his power, just ac- 
cording as he sees fit : that is ; just according to the side, 
on which any finite agent is actually found. The Deity 
never violates any just law ; neither the moral law; which 
was instituted for the regulation of the conduct of all 
finite free agents ; nor the law of divine operation ; ac- 
cording to which his own conduct is always invariably re- 
gulated. 

And since no moral evil can be found in the Deity 
himself, nor in his power, nor in his agency ; since it can^ 
not be found in the possibility of good, nor in the possi- 
bility of evil ; therefore it never can be any where found, 
but only in the finite agent, who actually transgresses the 
moral law, by forming an agreement or connexion with 
the original principle of evil. In this transgression, all 
moral evil universally consists ; and since it is introdu- 
ced, without any previous reason whatever, it is justly 

chargeable wholly to the account of the transgressor 

When moral evil actually exists, the Deity, according to 
the law of divine operation, does then, but never before,, 
by the actual exertion of his own power, introduce the 
necessity of evils even that, to which the actual trana- 



Cbap.VHI.] ON THE ORIGIN OF EVIt. 157 

gression of the moral law has a peculiar relation. For 
then is the proper time for him to ** do his work, his strange 
work ; and bring to pass his act, his strange act," (Isa. 
xxviii. 21.) 

Hence it is evident ; That the very beginning of all ne- 
cessity of evil, is at the time, when the moral law is vio- 
lated ; previous to which time, there is no necessity 
whatever of any kind of evil. If you inquire ; What is 
the reason of moral evil? we answer; That there is no 
reason whatever. For' it is absolutely impossible, that 
there should be any reason for that, which is, in its own 
nature, perfectly unreasonable* With regard to the first 
introduction of moral evil, there is no reason to be found in 
the original state of things ; nor in the Deity himself; nor 
in his universal plan of operation ; nor in the moral law v 
nor in any thing else whatever, from which it can ever be 
inferred, as the necessary result. But the case, with re. 
spect to natural evil, is intirely different. For when mo- 
ral evil actually exists ; then the Deity, by the exertion 
of his own power, introduces the necessity of natural 
evil. For his conduct, m this case, in so turning the 
scale, that natural 6vil shall be the inevitable consequence 
of morale is perfectly agreeable to his universal plan of 
operation. This is the universal plan of him, " who 
worketh all things after the counsel of his own will," and 
" who will render to every one according to his deeds.^' 
(Eph. i. 11. Rom. ii. 6.) 

Let it be admitted ; That there is, in the hand of the 
supreme Ruler and moral Governor, an original balance 
of power ; and then all the glorious perfections of the 
Deity, together with his universal plan, law, and govern- 
ixient, Gun, wil<h perfect consistency, be full|^ vindicated* 



158 UN THE DIVINE SAPPIxMESS. [Part I. 

And nothing will be wrong.... nothing will be found to 
be wanting, any where in the whole of the iinivirrsal sys- 
tem, but what relates to finite beings, and what intirely 
consists in, and originates from, their actual violation of 
that law, which is perfectly holy, just, and good. There- 
fore, according to this principle, the Deity will be seated 
on his eternal throne ; invested with all power, on every 
side ; and thus, being Lord of necessity, he will have 
all effects, that belong to the mutable system, at his dis- 
posal ; which he can introduce, each in its proper time, 
according to his sovereign pleasure. All finite free agents 
will be intirely in his hand, wholly dependent on him^ 
and strictly accountable to him, for all their conduct. On 
this principle, therefore, the holiness, justice, goodness, 
knowledge, and power of the Deity can be maintained r 
and the greatest general good, without the introduction 
of any evil, can be effectually and for ever secured to 
all finite beings, in perfect consistency with the universal 
plan of divine operation. 



CHAPTER IX. 

QN THE DIVINE HAPPINESS. 

XT has been observed, in the preceding chapter, that, 
notwithstanding all the sin and misery that ever has been, 
or ever will be, introduced into the mutable system, the 
Deity is perfectly holy, just, and good. We shall now 
proceed to observe ; That the Deity is possessed of infi- 
nite, immutable, and eternal happiness, as well as imma- 
culate purity and holiness. For to him necessarily be- 




Ghq). IX] ON THE DIVINE II.\PPINESS. 159 

lon[rs a svstem, which is pccuiiarly his own; a system 
which was in itself completely perfect, iu the highest 
possible degree, previous to there being any created ex- 
istence ; even that immense, immutable, and eternal sys- 
tem, which necessarily contains all absolute and relative 
periection. From this system, not only all actual evil, 
but also the original principle of evil, is absolutely ex- 
cluded. It is, therefore, of an essentially different nature 
from the system of mutable existence ; for to this belongs 
an original principle of evil ; which principle is the foun- 
dation (though not the cause) of all the evil, that ever 
has existed, or ever will exist. But this principle is not 
the cause nor the foundation of any good ; and therefore, 
all finite free agents are, by the moral law, most strictly 
forbidden to have any connexion with it, on any account 
whatever. But from the immutable system of infinite 
perfection, all actual evil, and every principle of evil, is 
absolutely and eternally excluded. To the immutable 
system of infinite perfection, essentially belongs all good, 
and every principle of good. This system is called 
HEAVEN. The Deity, therefore, is said to dwell in hea- 
ven. And it is in heaven, that all possible happiness, in 
its highest degree of perfection, is to be for ever enjoy- 
ed. In the perfectly pure, immense, and immutable sys« 
tem of infinite perfection, from which all evil, and every 
principle of evil, is absolutely excluded, is actually and 
essentially contained the one absolute infinite sum of all 
that is valuable, in the universal nature of things. And 
in the complete, unchangeable, and eternal enjoyment of 
this one infinite sum of all that is valuable, excellent, and 
actually perfect, in the highest possible degree, the hap- 
piness of the ever blessed Jehovah consists. And he 



160 ON THE DIVINE HAPPINESS. [Part I. 

enjoys, not by progressive degrees, but all at once, the 
whole of this boundless treasure. And, in this case, 
there is no such thing as a balance of power ; because, 
in respect to him, there is an original possibiUty of all 
good, without any possibiUty of evil. Hence the great- 
est possible degree of happiness necessarily and essen- 
tially belongs to his very nature : and he is utterly inca* 
pable of violating, what, in respect to finite beings, is de- 
nominated the moral law. The very same infinite good, 
in the complete enjoyment of which, the whole happiness 
of the Deity intirely consists, is the foundation, and the 
only foundation, of all the true happiness of finite beings^ 
The whole sum of all good, is original ; and essentially 
belongs to the universal, immutable, and eternal S;. stem 
of uncreated existence ; but all evil is intirely of an ad- 
ventitious nature ; not being contained in, nor resulting 
from, the original state of things. The happiness of the 
Deity, consisting in the actual enjoyment of all possible 
good, has been, from eternity, unchangeably secure. The 
reason is, because, in respect to him, there never was any 
possibility of evil. But with respect to finite beings, the 
ease is intirely different. For though there is an origin- 
al possibility of their having an infallible title to the pos- 
session of the same infinite good, which the Deity him- 
self enjoys ; yet there is also, in respect to them, an ori- 
ginal possibility of infinite evil. Hence it is, that they 
are in an unconfirmed state, in the first stage of their ex- 
istence. And in this unconfirmed state, as it relates to 
their final happiness or misery, they will remain, till the 
original possibility, on one side or the other, is intirely 
removed. If, by the effectual exercise of a practical faith,, 
they are once united to the divine Mediator ; then their 



Chap 1x3 ON THE DIVINE HAPplNESSit I6i 

happiness will be as secure, as the happiness of the Dei. 
ty. There will, however, be a perfect distinction between 
the two cases. The Deity has, from eternity to eternity, 
the actual and complete enjoyment of all possible good ; 
whereas finite beings, who are entitled to the eternal pos- 
session of the same infinite good, the enjoyment of which 
constitutes the happiness of the Deity, will be continual- 
ly making progressive advances, from lower to higher de- 
gr ees, through endless duration. But in respect to all 
those, who, without being united to the Mediator, per- 
sist, for a time, in transgressing the moral law, till they 
have filled up the measure of their iniquity, the infinite 
good, which, according to the original state of things, 
might have been unalterably secured, will be irrecovera- 
bly lost ; and therefore perfect misery, continually increase 

ing, without end, will be the inevitable consequence 

But this will not, in the least, diminish nor increase the 
happiness of the Deity ; nor that of those, who have ta- 
ken him for their boundless portion, and never failing 
source of enjoyment. For unto them he will say : " Fear 
jfiot," my children j " I am your shield and your exceed- 
ing great reward." (Gen. XV, K) 

The happiness of the Deity, consisting in the com^ 
plete enjoyment of the original sum of all possible good, 
without any possibility of evil, is immutable in its nature, 
eternal in duration, and absolutely infinite in degree ; and 
therefore cannot admit any increase nor diminution, from 
all the changes, that ever can take place, in the whole sys- 
tem of created existence. For all that cari be done, by 
the greatest change, which e^er can possibly take place, 
in the mutable system, is to secure that infinite original 
good, which essentially belongs to the divine nature ; on^ 

W 



1G2 ON THE DIVINE HAPPINESS." tPart I. 

introduce that infinite evil, of which there is only a mere 
possibiUty, but no necessity, in the original state of things. 
But a change, in regard to either of these two infinite ex- 
tremes, can have no efiect, but only with relation to 
finite beings. For it is, in respect to them alone, that the 
infinite original good remains to be secured ; and it is 
only in respect to theni, that there ever can be the intro- 
duction of any evil ; in respect to them only, there is an 
original balance of power ; and therefore for them only^ 
the moral law is ordained. 

There is, in the original state of things, a very remark- 
able distinction in respect to good and evil. The great- 
est possible good is essential to the absolute perfection of 
the universal system ; and in the actual, all comprehen- 
sive perception of this, the happiness of the Deity con^ 
sists ; and this same infinite, immutable, and eternal good 
is the only foundation of all the happiness of finite beings. 
But, with regard to evil, the case is intirely different; 
for EVIL does not orioinally belong to the system; but 
is wholly of an extraneous or adventitious nature. Hence 
it is, that the Deity calls the production of natural evil 
-* his work, his strange work ; his act, his strange act." 
(Isa. xxviii, 21.) That evil cannot, in any way whatev- 
er, be conducive to good, is evident ; because there ac- 
tually is, in the original state of things, a complete sys- 
tem of absolute perfection, containing the greatest possi- 
ble good, without any evil, and without any necessity of 
its ever being introduced. Evil cannot be conducive to 
the happiness of the Deity; for in respect to him, there 
is the greatest possible good, without any possibility of 
evil. Evil cannot be conducive to the happiness of 
finite beings ; because their whole happiness intirely de^ 



dhap IX.] ON THE DIVINE HAPPINESS. 163 

pends on that same infinite good, which the Deity him- 
self enjoysi Since evil can never be conducive to an}' 
p-ood, and since it is not indifferent ; therefore it is uni- 
versally of a hurtful natare. And, for this very reason, 
a law was originally ordained, containing a strict prohi- 
bition against its ever being introduced into actual exist- 
ence. And since it is certain, that there is, in the di- 
vine nature, an original necessity of the happiness of the 
Deity, and an original possibility of the universal happi- 
ness of the whole perceptive system of finite beings ; there- 
fore, neither the happiness of the Creator nor that of his 
creatures has any dependence upon, nor connexion with, 
the actual existence, or even the possibility, of evil. For 
if no evil did actually exist, and all possibility of it was 
intirely removed ; then the greatest liappiness of the 
whole system of created, as well as uncreated existence 
would be unalterably secure^ There is, therefore, the 
greatest inconsistence implied in the supposition ; That 
any happiness can ever be introduced, or secured, by the 
Deity's removing the possibility of good, and retaining 
the possibility of evil. This consideration, may. perhaps, 
lead you to inquire : Why, then, does he, in any in- 
stance, actually remove the possibility of good and retain 
that of evil, if he cannot, in this way, introduce, nor 
secure, any happiness to himself, nor to any other be- 
ing ? We answer : that he never does any thing of this 
nature, till the time when the moral law is violated by 
the finite agent, for whom it was originally ordained. But 
when that time actually arrives ; then the supreme Agent, 
the Universal Moral Governor, in perfect conformity to 
his own law of divine operation, remits the possibility of 
good and retains that of evil, in respect te the violator of 



1^ 01^ i'HE DIVINE HAPPINESS. [Parti. 

the moral law. And he thus conducts, because this is 
perfectly agreeable to the unchangeable rectitude of his 
universal plan of moral government, in relation to finite 
free agents* If you should now be disposed to ask : 
Why he performs this kind of operation, at a certain par- 
ticular time^ viz. when finite agents violate the moral 
law ? The answer is : Because then, but never before^ is 
the proper timei At that time, but never previous to that, 
*' The Lord will rise up as in mount Perazim, he will 
be wroth, as in the valley of Gibeon, that he may do his 
work, his strange work ; and bring to pass his act, his 
strange act." And it may then with propriety be said to 
kim ; *' It is time for thee, Lord, to work : for they have 
made void thy law." (Isa. xxviii. 21. Psal. cxix. 126.) 
The Deity, being completely and unchangeably hap- 
py, always has had, has now, and for ever will have, a 
perfect willingness, that all finite beings, in respect to 
whom there is any possibility of happiness, should also 
be happy. And therefore it is of- the highest importance, 
that the moral law should not be transgressed ; that so 
the necessity of evil, which never belonged to the origin- 
al state of things, may never be actually introduced. 
And it is likewise most important, that the glorious gos* 
pel should be fully embraced ; so that the possibility of 
that infinite, original good, on which all happiness, in 
the created and uncreated system, intirely depends, may 
not be in any danger of ever being lost ; but that, in re- 
spect to all finite percipient beings, who have not yet falU 
en within the fatal grasp of the necessity of infinite, evil^ 
it may be as firmly secured, as it is, and eternally has 
been,, in respect to the ever blessed Jehovah. His happi*- 
ne^s is un^ilterably secure ; because, in respect to him, 



dhap. IX J ON THE DIVINE HAPPINESS. 1-^ 

there never has been any possibility of evil. And tlie 
happiness of all finite beings, who are capable of being 
happy, may be rendered equally secure. In respect to 
security, therefore, the happines of the creature, and that 
of the Creator, may be the same ; in respect to the de- 
gree, however^ there must always remain a difference as 
great as that which subsists between whatever is^ finite 
and infinity. 

The happiness of the *' blessed and only Potentate, the 
King of kings and Lord of lords," is too great to be 
described or conceived by any finite mind. Let any cre- 
ated bein^ be completely happy, to the utmost extent of 
his capacity. Let his capacity be continually enlarged, 
and his happiness proportionably increased, from one de^ 
gree to another, in the most rapid progression, for count- 
less millions of ages ; Yet his happiness will still be finite, 
even in the highest degree, to which it can ever be ad- 
vanced, in any limited duration ; and therefore it wiii 
bear no proportion to the happiness of the Deity. 

With regard to any finite being, who is in a confirmed 
state of happiness ; he never can, at any one time, actu- 
ally enjoy, but only a finite portion of the inexhaustible 
treasure, to which he has a never failing title. It is the 
boundless sum of happiness, which will always remain 
to be enjoyed, that is properly infinite. And therefore, 
how great so ever may be the degree of happiness, which 
he can, at any one time, actually enjoy, a greater degree 
will remain to be enjoyed, at another time ; and after 
that a greater ; and a greater still, in endless progression. 
But with regard to the Deity, the case is infinitely differ- 
ent. For he actually enjoys the whole sum of all possi- 
ble happiness, at once ; and therefore, hi« happiness is 



i66 ON THE DIVINE HAPPINESS. fPa^t I: 

jiot only as durable as eternity ; but it is, even now, and 
lat all times has been, as boundless as immensity. 

He possesses a perfectly pure, intellectual, universal,- 
immutable, and eternal s^^stem ; absolutely abstracted 
from matter and motion, and from all those sensible ap- 
pearances, that present themselves to the view of any 
finite mind ; a system, in respect to which, there is nei- 
ther the actual existence, nor the possibility of evil..... 
And this being the case, his happiness is absolutely un- 
changeable, in its nature, and actually infinite, in de- 
gree : and therefore it cannot be in any way affected ; it 
cannot be increased nor diminished, by any of the chan- 
ges, that ever can possibly be introduced into the system 
of mutable existence. The happiness of the Deity con- 
sists in his all- comprehensive perception of the one infi- 
nite whole of all that is valuable in this most glorious 
system ; a system infinitely more excellent than that, in 
which the possibility of evil is contained ; and to which 
all finite perceptive beings naturally belong, in the first 
stage of their existence. Inexpressibly happy are all 
those, who, by a union to the Mediator, have been trans* 
lated out of that system, which contains an original pos- 
sibility of evil, into that infinitely glorious system, of 
absolute perfection, which essentially belongs to the 
Deity. 

You may now, perhaps, be disposed to inquire ; Why 
sin, if it cannot injure the Deity, nor, in any way what- 
ever, interrupt his happiness, is to be considered, as be- 
ing an infinite evil ? We answer : That sin is to be con- 
sidered as being an infinite evil ; because its very nature 
and tendency is to destroy infinite good. And for that 



Ciiap. IX] ON TME DIVINE HAPPINESS. 167 

reason, an infinitely benevolent law was originally ordain- 
ed, absolutely prohibiting sin's ever having any actual 
existence. " Sin, when it is finished, bringeth forth death.'' 
It renders it necessary for the Deity, in the prosecution 
of his universal plan of operation, to remit, in respect to 
the sinner, the possibility of all good, and retain the pos- 
sibility of all evil. And this implies an absolute impos- 
sibility of happiness, and an absolute necessity of misery. 
The case, therefore, in respect to the finally impenitent 
sinner, is just the same, as if all that original good, in 
the enjoyment of which the whole happiness of the, Dei- 
ty consists, and on which the happiness of all finite be-* 
ings depends, was totally and eternally destroyed. Since 
such, then, is the nature of sin, it may, with the strictest 
propriety, be considered as being an infinite evil. Such was 
the original state of things, and such the universal plan 
of the Deity, that the whole perceptive system might all 
have been completely happy, without the introduction of 
any evil. For it is impossible, in the nature of things, 
that the violation of a perfectly good law should ever be 
attended, either directly or occasionally, with any valua- 
ble consequence. But all true happiness, that ever did, 
or ever will exist, whether it is the happiness of the Dei- 
ty, or that of any other being, universally has its whole 
foundation, not in evil, nor in any possibility of evil ; 
but in good ; even in that one infinite original sum of all 
possible good, which essentially belongs to, ancj is ne- 
cessarily implied in, the di^^ine nature.. 



^8 ON THE DIVINE KNOWLEDGjE-. gPart |. 

CHAPTER X. 

ON THE DIVINE KNOWLEDGE. 

jVNOWLEDGE universally consists in a perfect per- 
ception of certainty ; and certainty (that is, objective cer. 
tainty) consists in possibility ; and possibility is the same 
as power. Consequently ; since the Deity is a being of 
infinite power, he is, therefore, a being of infinite know- 
ledge ; for his power is the direct and immediate object 
^f his knowledge. Now, since all events intiirely depend 
on power or possibility ; and since the Deity always has 
an unerring, intuitive view of his own infinite power ; 
therefore he always has, from eternity to eternity, a per- 
fectly exact and certain knowledge of the universal state 
of all possible events, from the least to the greatest, in 
respect to the past, present, and future. 

The hundred aud thirty-ninth Psalm contains a most 
beautiful and sublime description of the divine Omnis- 
cience. And in a great variety of other passages of scrip- 
ture, this is also asserted in the most express and positive 
terms, " The eyes of the Lord are in every place, be- 
holding the evil and the good. For his eyes are upon 
the ways of man, and he seeth all his goings. There is 
no darkness nor shadow of death, where the workers of 
iniquity may hide themselves. Neither is there any crea* 
ture, that is not manifest in his sight ; but all things are 
naked and opened unto the eyes of him, with whom we 
have to do. For the Lord is a God of knowledge, and 
by him actions are weighed. For the Lord seeth not as 
man seeth ; for man looketh on the outward appearance ; 
t^ut the Lord looketh on the hearty Then hear thou, in 



Ghap. X] ON THE DIVINE KNOWLEDGE. J 69 

heaven, thy dwelling-place, and forgive, and do ; and give 
to every man according to his ways ; whose heart thou 
knowest ; for thou, even thou only, knowest the hearts 
of all the children of men. Known unto God are all his 
works from the beginning of the world. For if our 
heart condemn us, God is greater than our heart, and 
knovvetli all things. Great is our Lord, and of great 
power ; his understanding is infinite." (Prov. xv. 3. Job 
xxxiv. 21, 22. Heb. iv. 13. 1 Sam. ii. 3. xvi. 7. 1 Kin. 
viii. 29. Acts XV. 18. I John iii. 20. Psal. cxlvii. 5.) 

The Omniscient Jehovah not only knows all things 
that are, and have been ; but likewise all that ever ivillbe. 
He has a perfect previous knowledge of all future events 
of every kind, without any exception. He knows, with 
indubitable certainty, even to the minutest circumstance, 
every event, that ever will actually take place, in any pe- 
riod of futurity, through endless duration. And there* 
fore, he knows all the volitions of free agents, with all 
their consequences. *' Remember the former things of 
old ; for I am God, and there is npne else ; I am God, 
and there is none beside me. Declaring the end from, 
the beginning ; and from ancient times the things that 
are not yet done : saying, My counsel shall stand, and I 
will do all my pleasure.'^ (Isa. xlvi. 9, 10.) 

There are two things, each of which always implies 
CERTAINTY, And thcsc are necessity and contin- 
GENCE. And according to the original order of things, 
contingenee^ as far as it extends, always precedes necessity ; 
and it is by the removal of contingence, that necessity is 
introduced. Hence the state of fnings, relative to the 
mutable system, may be changed from contingence to 
.4ifecessity^ but the reverse of this is impossible, Consc^- 

X 



170 ON THE DIVINE KNOWLEDGE. [Parti 

quently ; we may advance forward, from a state of con- 
tingence to that of necessity ; but we never can retrace 

our steps, by returning back, in a retrograde order 

Since necessity and contingence, each of them, implies 
certainty ; and since every event, without exception, is 
either necessary or contingent ; therefore, the Deity has 
a completely perfect and universal knowledge of all events. 
For it is always the case, that necessity im.plies certainty ; 
therefore, this is universally the direct and immediate ob- 
ject of divine knowledge. And in respect to whatever 
is, or has been, present, there is no such thing as any pos- 
sibility, but only what implies necessity ; in this case, 
therefore, possibility, certainty, and necessity, are all iden- 
tically one and the same, without any distinction. Hence 
it follows : That with regard to every event, in respect 
to the present time, if there is a possibility ; then there 
is a certainty : and if there is a certainty ; then there is 
a necessity of its being now actually existent, at the same 
time. Every thing, therefore, of a mutable, as well as 
every thing of an immutable nature, from the least to 
the greatest, that now actually exists, any where in im- 
mensity, is, in respect to the present time, unalterably 
fixed, by necessity. In respect to the present time, there- 
fore, necessity is the direct and immediate object of the 
Omniscient Jehovah's perfect and intuitive knowledge of 
all things, now actually existing through the whole of his 
boundless dominion. And this same general observa- 
tion will apply with respect to the past, as well as ih^ pre- 
sent. 

Since the Deity always has an immediate, all-compre- 
hensive view of the reality of things, without the inter- 
vention of any appearance ; therefore there never can be, 



Chap. X] ON THE DIVINE KNOWLEDGE. 171 

in his mind, any such thing as what, in respect to finite 
beings, is denominated doubty or mental uncertainty. All 
the view, that finite perceptive beings can have of the re- 
ality of things, is through tlie medium of appearance ; 
commonly called evidence. When the whole degree of 
evidence is imperfect ; then the perception resulting from 
it, is called mental uncertainty^ or doubt ; but whenever 
the evidence, which is sometimes the case, is perfect ; 
that is, when it perfectly corresponds to the reality, to 
which it relates ; then the correspondent perception is 
what we call mental certainty y or knowledge. For when- 
ever, in any particular case, there is perfect evidence, in 
relation to any reality ; then the perception, which cor- 
responds to the evidence, will, at the same time, corres- 
pond to the reality, to which the evidence relates. And 
thus it is, that finite beings, through the medium of per- 
fect evidence, may have, in a limited degree, a certain 
knowledge of the reality of things ; for through such a 
medium they may, with indubitable certainty, know 
some things ; but the Deity, without the intervention of 
any medium whatever, perfectly knows all things. In 
respect to every thing that now exists, he has a perfect 
knowledge of the necessity of its actual existence ; and 
also, in respect to every thing that does not exist, in the 
present time, he perfectly knows the impossibility of its 
actually existing in the same time. In respect to the 
present time, there is no such thing as contingence ; but 
every thing that exists, is fixed in a state of actual exis- 
tence by necessity ; and every thing, that does not exist, 
is excluded from a state of actual existence, by impossi- 
bility. And as the state of every thing is now unalter- 
ably fixed, in respect to the present time ; so likewise, 



172 UN TH£ DIVINE KNOWLEDGE. [Part L 

when any time whatever, which is now future, comes to 
be actually present, the state of every thing will then be 
unalterably fixed, in respect to that time. 

From v.'hat has been observed it is evident : That, 
with regard to every thing, that now exists, the Deity 
knows that it exists ; because, in respect to the present 
time, there is now a necessity of its existence. And 
with regard to every thing, that does not exist, he knows 
that it does not exist ; because, in respect to the present 
time, there is a necessity of its not existing. Therefore, 
he perfectly knows the whole state of things, in respect to 
the present time, throughout immensity ; because, in re- 
spect to the present time, every thing, even in a whole im- 
mensity, is now unalterably fixed by necessity. Neces-. 
sity universally implies certainty ; and certainty is the im- 
mediate object of divine knowledge. And when any 
time whatever, which is now future, comes to be actually 
present; the whole state of things throughout immensity,, 
will then, in respect to that time, be unalterably fixed by 
necessity ; necessity will then imply certainty ; and the 
certainty, tliat will then be present, will be the immediate 
object of the divine knowledge of the universal state of 
every thing in immensity, at that time. As the Deitv 
perfectly knows what the wdiole state of things actually is, 
at the time, which is now present ; so he will perfectly 
know what the whole state of things actually will be, at any 
future time, when it comes to be actually present. And as 
there is no contingence, in respect to the time, which is 
now^ present ; so there will be no contingence, in respect 
to any future time, when the time, that is now future, 
comes to be actually present ; because the universal state 
of every thing in immensity will, in respect to that time, he 



Chap X] ON THE DIVINE KNOWLEDGE. l73 

then fixed by necessity. Hence it is evident ; That ne- 
cessity is now the immediate object of the divine know- 
ledge of every thing that now exists ; and that, in every 
future time, necessity will be the immediate object of di- 
vine knowledge, respecting every thing, that will, at that 
time, actually exist. Therefore the Deity has now, and, 
in every future time, will have, a perfect knowledge of 
every thing, even to the minutest circumstance, throu5:h 
the whole of a boundless immensity. " The very hairs 
of your head are all numbered. He telleth the number 
of the stars : he calleth them all by their names. Great 
is our Lord and of great power : his understanding is in- 
finite." (Matth. X. 30. Psal. cxlvii. 4, 5.) The Deity, 
therefore, has a perfect knowledge of the whole material 
system ; the parts of which, consisting of vast masses of 
matter, in constant motion, are interspersed through infi- 
nite space. He knows the number, and the nature, of 
all the rays of light, that are continually emitted from 
that stupendous globe of fire, the Sun, to the astonishing 
distance of millions of millions of miles, on every side. 
He has a most exact and perfect knowledge of the size, 
the position, and the form, of every particle of matter, 
which is contained in the whole terraqueous globe, and 
the surrounding atmosphere. He know^s all the changes 

which are continually taking place, in endless variety 

He knows every action, every thought, and every voli- 
tion of all percipient beings. There is not, and there 
never will be, any thing so small, as to be below, or anv 
thing so great, as to be above, the divine knowledge. 

Having shown ; That the Deity, while time is con- 
tinually flowing from the future to the present, and from 
the present to the past, perfectly knows every thing, that 



174; O N T HE D i \' i N E K ■ ; O \ V x.lDG L . [, b-'ar i i . 

Uiere is in immensity ; we shall now proceed to another 
branch of the subject, which is intirely distinct fioni that, 
which has been under consideratione And this is to show ; 
That the Deity perfectly knows every thing, that will be 
in eternity. For he not only has a knowledge of every 
thing that is, at the time of its actual existence ; but he 
has, also, a previous knowledge of every thing that will 
hCy even to the remotest period of futurity. And this is 
what is commonly denominated forehicnvledge. This is 
that kind of knowledge, which relates to the previous 
state of things, in respect to all future events, with all 
their consequences, and attendant circumstances, even to 

the most minute particular, through endless duration 

For with regard to all future events, there is always a 
previous actual certainty ; and this previous certainty is 
to be considered in a twofold view ; viz. as being gene- 
ral, and particular. The Deity always has a most exact 
and perfect knowledge, not only of the general, but also 
of the particular, previous state of things, in respect to 
every future event, without any exception, through the 
whole of a boundless eternitv. And therefore he alwavs 
can, with perfect exactness, foretel what will, and what 
will not, be actually present, in any future time whatever. 
And now let it be considered : That with regard to fu- 
ture events, three things are to be distinctly observed, and 
always kept in view. Assume any future event whatev- 
er, in relation to any given future time. Then, respect- 
ing the assumed event, whatever it may be, it is univer- 
sally the case : 

- First ; That there is now a general necessity of its be- 
ing present, or not present, at the given time. 



Chap. X.] ON THE DIVINE KNOWLEDGE. 175 

Secondly ; There will, when the. given time comes to 
be actually present, be a particular necessity of its being 
present ; or 2i particular necessity of its not being present, 
at that particular time. 

Thirdly ; Theie is now a particular certainty^ that the 
assumed event will be present ; or a particular certainty^ 
that it will not be present, in the given future time. 

First : It must always be admitted, as a principle, which 
is universally and immutably true ; That there is now a 
general necessity of the assumed event's being present, 
or not present, in the given future time. This general 
necessity is implied in the Divine Mind itself; and there- 
fore it universally relates to all events, and is always in- 
variably the same. But from this it does not follow^ as 
a direct consequence, that there is any particular neces" 
sity of its being present ; nor, that there is any particu- 
lar necessity of its not being present, in any future time* 
For there is an essential distinction between general and 
particular necessity. Therefore, from admitting (what 
always must be admitted) that there is now, and from all 
eternity has been, an absolute general determination or 
decree ; That every event shall be present, or not pre- 
sent, in every future time ; it does not follow, as a legiti- 
mate consequence ; That there is now any particular de- 
termination or decree, that any future event shall be 
present ; nor, that there is any particular determina- 
tion or decree, that any future event shall not be 
present, in any future time. For particular necessity^ re- 
specting any event, in the system of mutable existence, 
is not implied in the Divine Mind, absolutely considered ; 
but it is the Divine Agency^ consisting in the Deity's re- 
mitting the possibility on one side, and retaining it on 
the other ; and thus removing original contingence, which 



176 ON THE DIVINE KNOWLEDGE. I^Parl i. 

inti'oduces particular necessity^ at any time, and in respect 
to any event, just according as the supreme Agent sees 
fit. For in the original order of things, relative to the 
mutable system, it is universally the case; That con- 
TiNGENCE precedes particular necessity. There- 
fore, though there is now, and always has been, in the Di- 
vine Mind itself, a general necessity, with respect to all 
events ; yet there was not, in the original state of things, 
relating to* the mutable system, any particular necessity ; 
but there was an original contingence. Therefore, the 
Deity has the absolute, original control of particular ne- 
A^essity ; and consequently, it remains with him, by the 
EXERTION of his owu powcr, to remove original con- 
tingence, and thus introduce necessity, whenever Xht pro- 
per time for its introduction actually arrives : and he al- 
ways does introduce it, at just such a time, as his uni- 
versal, original plan of operation requires. 

Secondly : There will, when the given future time 
comes to be actually present, be a particular necessity of 
the assumed event's being present ; or a particular neceS' 
sity of its not being present, at that particular time. From 
admitting this, however, it does not follow ; That there 
is now any particular necessity, relative to the assumed 
€vent. For it is a fact, that there are many future events, 
which, in some future time, will become necessary ; but 
which are now contingent. Therefore, from admitting, 
that there will be the necessity of any event, we cannot 
infer, that necessity is already introduced. 

Thirdly : In respect to every future event, without ex- 
ception, whether there is, or is not, any particular neces- 
sity, there is now a particular certainty of its 
being present; or a particular certainty of its 
not being present, in any given future time. This pre- 



Chap. S3 ON THE DIVINE KNOWLEDGE. 177 

vious certainty, relative to all future events belonging to 
the mutable system, was originally the same as contin- 
gence ; but there are some instances, in which original 
contingence has been removed, and necessity introduced. 
For there are two cases, in which the original balance 
of power is already removed ; that is, the scale is now 
irreversibly turned, not merely in respect to any one fu- 
ture time only, but also in respect to a whole eternity. 

The first case relates to all those of that class, who, by 
the eifectual exercise of a practical faith, have been actu- 
ally united to ths glorious Mediator. Previous to this 
union, there was an equal possibility on each side, in re- 
spect to the two amazing future events.... eternal happi- 
ness and eternal misery. But now the original possi- 
bility is remitted on one side, and retained on the other ; 
and the remaining possibility, viz. that which relates to 
eternal happiness, is the same as necessity. Therefore 
this all-important event, which was originally contingent, 
is now become unalterably fixed. The other case reiates 
to all those of that class, who have persisted in transgress- 
ing the moral law, and in rejecting the gospel, till, having 
filled up the measure of their iniquity, natural death has 
brought their probationary state to a final close. That 
which, previous to this awful period, was only mere pos- 
sibility, is now become necessity ; even the inflexible ne- 
cessity of eternal misery. Those two future events were, 
originally, both of them contingent. But the original 
contingence being now removed, a necessity is intro- 
duced, which must remain for ever. But what we pro- 
pose to take a particular view of, at present, is that state 
of things, respecting all such future events, as never have 
yet been decided by the actual exertion of divine power. 

y 



178 ON TH2 divine knowledge. [Pa?t I. 

With regard to every event, that belongs to this class, 
there is ?iow an equal possibility, on each side ; and there- 
fore, there is no particular necessity, on either side...*. 
Hence there may arise an inquiry, which may seem to 
be of very difficult solution. If there is any future event, 
in respect to which there is now a possibility of its being 
present, and also an equal possibility of its not being 
present, in any future time ; then how can it be knoivn 
whether the proposed event will be present or not, at the 
^iven time ? Conjectures may be formed concerning it ; 
but how can there be any certain knoxvledge ; since, ac- 
cording to the statement, there is, on each side, an equal 
possibility ? In answer to this inquiry, it may be observ- 
ed ; That, if tlfere is a particular certainty^ that the evetit 
will be present ; or a particular certainty^ that it will not 
be present ; then it may be certainly known whether it 
will be actually present or not. But the question, you 
will say, still returns ; How can there be any certain- 
ty without NECESSITY? If a satisfactory answer can be 
given to this last inquiry ; then that will be a final de- 
cision of the question, respecting the divine foreknow- 
ledge of future events. 

That there is, in the present case, ^ particular certain- 
ty^ on one side or the other, without any particular ne- 
cessity^ will be evident, if it is carefully considered : That 
the particular state of things, in respect to the proposed 
future event, is now different from what \t will be, 
when the time, which is now future, becomes actually 
present. For there is now a balance of power ^ in respect 
to the given future time. But when the future time comes 
to be actually present^ the scale will be turned ; so that 
there will be, but only one possibility, in respect to that 



Chap. X-.] ON THE DIVINE KNOWLEDGE. 179 

time ; which possibility will then be the same as neces- 
sity. 

The true state of the case, then, is this : There are 
now two equal possibilities ; viz. an affirmative and a ne- 
gative. The Supreme Universal Agent is now invested 
with a twofold power, in respect to the proposed future 
event ; but when the given future time, to which this 
twofold power now relates, comes to be actually present ; 
then there will, in respect to that time, be but one possi- 
bility. Because the Deity, in perfect conformity to his 
universal plan, is vmalterably determined, that he will, 
when the proper time arrives, remove one of the two pos* 

sibilities, which are now present, and retain the other 

But though he has already determined, in general, that 
necessity shall be introduced, on one side or the other ; 
yet he has not determined, in particular^ on which side it 
shall be. Because the tifne, for such si particular determina- 
tion, has not yet actually arrived. For, in the prosecution of 
his universal plan, he always takes his own time for the eX' 
ertion of his oxqn power. For though all power has been 
from eternity ; yet such is the nature of it, that it re- 
quires a particular time, in order to its being actually ex- 
erted. Hence it follows : That the Deity does not exert 
all his power at once ; but he is always exerting it, as 
time is continually flowing from the future to the present, 
and from the present to the past. And it is by the actual 
exertion of divine power, and by that alone, that any par- 
ticular event is determined. Therefore, in the case, which 
is now the subject of examination, the particular state of 
the proposed future event is not yet decided. But, not- 
withstanding this, there is, even now, a particular cer^ 
tainty of its being present, or a particular certainty of its 



180^ ON THE DIVINE KNOWLEDGE. [Parti. 

not being present, at the given time ; because one of the 
two possibilities is riow different from what it will be : 
and that one, which is thus different, is what we call con- 
TiNGENCE. And contingence universally implies cer- 
tainty. For if the possibility of any event's being 
present is now different from what it will be ; then it is 
certain, that the event will 7iot be present ; but if the pos- 
sibility of its not being present is different ; then it is 
certain that the event xvill be present. Therefore affirma- 
tive contingence universally implies negative certainty; and 
negative contingence always implies affirmative certainty* 
That there was, originally, such a thing as contingence, 
as well as necessity, is evident from the following consi- 
deration ; viz. That there are two perfectly distinct ori- 
ginal systems. One consists of immensity and eternity, 
implying one infinite Mind ; possessed of all possible 
perfection. This system, considered abstractly from the 
whole, and every part, of the system of imperfect exist- 
ence, is, in its own nature, absolutely infinite, and in the 
Highest possible degree, completely perfect. Every thing 
in this system, is unalterably fixed, by original necessity. 
The other system is that, in which all mutable existence 
is contained : consisting of matter and motion, with all 
their modifications ; and finite minds, with all their per- 
ceptions, actions, and volitions. And in this last men* 
tioned system, is contained original contingence ; imply- 
ing possibility without necessity. In this system^ there, 
fore, things ^vere not originally fixed ; but they are fixed 
from tinie to time, by that particular necessity, which is 
successively introduced, one time after another, by divine 
agency ; that is, by the Deity's actually exerting, at dif- 
ferept times, his original power, according to his own 



Chap. X.] ON THE DIVINE KNOWLEDGE. 181 

universal plan of operation. But respecting the immu- 
table system, the case is intirely different. For this is, in 
itself, abstractly considered, absolutely perfect, in the 
highest possible degree. It is, therefore, utterly incapa- 
ble of being, in any respect, changed, augmented, or di- 
minished. It contains the whole sum of all possible 
good, without any possible evil, as it respects the one in- 
finite Mind, to whom, by original necessity, it essentially 
belongs. There is such a thing, therefore, as an abso- 
lutely complete, and infinitely perfect system, without the 
actual existence, or even the possibility of evil. And 
this system is, in its very nature, utterly incapable of 
ever receiving any improvement, or any injury. But the 
mutable system is capable of being essentially improved, 
or essentially injured, in respect to those, v^ho, in the ac- 
cepted time, effectually comply with the gospel ; or, con- 
tinning to reject it, persist, through the whole of their 
probationary state, in transgressing the law. For in one 
case, the supreme " Lawgiver, who is able to save and 
to destroy," will remove the possibility of all evil, and' 
thus infallibly secure the greatest possible good. But in 
the other case, he will remove the possibility of all good ; 
and therefore will introduce the necessity of the greatest 
possible evil. In each of these cases, the mutable sys- 
tem will be intirely changed, from what it was, in its ori- 
ginal state, with regard to the individuals^ included in each 
ease respectively ; and consequently it will, in respect to 
ihem^ be essentially improved, or essentially injured. 

That there is, in the original constitution of things* 
relative to the mutable system, a possibility of securing 
the greatest good, without any necessity of the introduc 
tdon of evil, is mpst clearly evident, from a consideration 



182 ON THE DIVINE KNOWLEDGE. [Patt I. 

of the twofold power, with which the Deity is originally^ 
invested ; and also from the kind, affectionate, and infi- 
nitely benevolent language, which he uses on this subject. 
Surely, every heart, which the following most affecting 
words will not melt, must be possessed of more than ada- 
mantine hardness, "And the Lord sent unto you all hi^ 
servants, the prophets, rising early and sending them : 
but ye have not hearkened, nor inclined your ear to 
hear. They said. Turn ye again now every one from 
his evil way, and from the evil of your doings, and dwell 
in the land that the Lord hath given unto you and to your 
fathers for ever and ever • and go not after other gods to. 
serve them, and to worship them ; and provoke me not 
to anger with the works of your hands, and I will do you 
no hurt. Yet ye have not hearkened unto me, saith the 
Lord ; that ye might provoke me to anger, with the 
works of your hands, to your own hurt." (Jer. xxv. 4..,. 
7.) Here we have a specimen of true eloquence, suffi- 
cient to pierce the inmost soul of every one, who is not 
hardened beyond all description.....*' Provoke me not to 
anger with the works of your hands, saith the Lord, and 
I will do you no hurt. "....After such an endearing and 
most pathetic declaration from the mouth of the Al- 
mighty, it is perfectly unreasonable to suppose, that he 
had any absolute, original design of introducing evil; 
and therefore there was no original necessity of its intro- 
duction. But now the state of things, respecting evil, is 
essentially changed. And this change has been intro- 
duced, intirely by the conduct of finite agents, in their 
transgression of the moral law. The benevolent Parent 
of the universe never had any original design to do you 
any hurt ; but. if you provoke him to anger, by trans- 



Chap. A J ON THE DIVINE KNOWLEDGE. 183 

gressing that perfectly good and holy law, which was ex- 
pressly designed to guard you against all evil ; then, be- 
cause the very nature of your case will necessarily require 
it, " he will turn and do you hurt, after that he hath 
done you good.'' (Josh. xxiv» 20.) 

To the immutable system of infinite perfection it pe»^ 
culiarly belongs to be without any possibility of evil. 
But such is the nature of the Deity, as to admit another 
system ; viz. a moral system of mUtable existence. And 
this implies a possibility, but not any original necessity, 
of evil. If therefore, you should .admit, as a leading 
principle ; That there is only one system ; and that, in 
this one system, there was an original necessity of evil 5 
a necessity consisting in, or resulting fro'm, a particular 
predetermination of all future events, without which, the 
Deity could not have a certain knowledge of every thing 
in immensity and eternity ; and without which, he could 
not secure the greatest possible good of the whole ; you 
will be liable to be led into a train of inextricable errors. 
For with respect to such a method of attempting to vin- 
dicate the divine character ; even though you should 
adopt and pursue it, with all that kind of honest zeal, 
which Paul, before his conversioUj possessed ; yet the De« 
ity, who always has an infallible discernment of the real 
truth from every error, in its most specious appearancej 
will say: " Who hath required this at your hand." (Isa, 
i. 12.) 

Since the introduction of evil can be of no advantage, 
in any respect whatever, but is, on the contrary, a real 
injury : therefore the Deity, from an infinitely benevo- 
lent regard for the greatest good of all finite agents, in 
the moral system of mutable existence, ordained for tlieni 



184 OIT THE DIVINE KNOWLEDGE. [Part I 

a law, by vvliich he absolutely required them to have no 
connexion with the possibility of evil ; but to leave that 
intirely with him ; that he might remove it, whenever he 
should see fit. Because he perfectly well knew from the 
beginning, that, if any finite agent should take hold of 
the prohibited term of his twofold power, it would then, 
a.ccording to his own universal pian, be absolutely requi- 
red, that the possibility of good should be remitted and 
the possibility of evil retained, in respect to the trans- 
gressor. And hence it evidently and undeniably fol- 
Iqws : that the supposition, That the mutable system, in 
its original state, implied a possibilitz/, but yet was perfectly 
free from all necessity/, of evil, is intirely consistent with 
the nature, and with all the glorious perfections, of the 
Deity ; with the moral law ; and with the law of divine 
operation. The greatest possible good, without any pos- 
sibility of evil, essentially and eternally belongs to the 
universal system of infinite perfection. But evil, instead 
of being essentially, or occasionally, necessary to the per- 
fection or improvement of ani/ system, is always abso- 
lutely injurious to the system, into which it is actually int- 
troduced. That evil is not necessary to the perfection of 
ant/ system is evident ; because it is certain, that there 
is an absolute immutable system of the highest possible 
degree of perfection, without any possibility of evil. There - 
fore the more free any system is from the actual exist- 
ence, and even from the possibility of evil, the greater 
is its perfection. 

From what has been observed, it is evident ; That 
there was no possibility of evil without an equal possibil- 
ity of good, in the original state of things ; just as far, 
therefore, as there was any possibility of evil, there was 



tiKap, X.] ON THE DiVlNE KNOWLEDGE. 185 

coNTiNGENCE. And Consequently, just as far as there 
is now, in any case, a necessity of evilj the original state 
of things, relative to the mutable system, ha^, by trans- 
gression of the moral law, been changed from what it 
was at firsto All original contingence, however, has not 
yet been removed : for there is a vast variety of instances, 
in which no necessity has ever yet been actually introdu- 
ced. Because that Omnipotent Being, who has the uni- 
versal control of all such necessity, has never yet exer- 
ted his power for its introduction ; the proper time for 
that purpose not having yet actually arrived. For he 
has before him, in full and perfect view^ a whole eternity, 
in the various parts of which, he can perform his own 
operations, each in its due order, according to the coun- 
sel of his own will. And whether you embrace or re- 
ject the plan, which he has prescribed for the regulation 
o^your conduct ; yet he will invariably pursue his own 
universal plan of operation : the result of which, relative 
to your final state, will be happy or miserable, to the ut- 
most extreme, and the longest duration, just according 
as you will, or will not, be found, at the close of your 
present natural life, to have effectually complied with the 
infinitely benevolent directions, which he has given you 
to follow. From a careful consideration of the preceding 
principles you will see, that, in order to form a just es- 
timate of the divine foreknowledge, the distinction be- 
tween necessity and contingence must always be kept in 
view. 

It is of the greatest importance to liave correct ideas, 
with regard to the divine knowledge ; especially the fore- 
knowledge of future events. For to admit, as a leading 
principle, an erroneous opinion, respecting this subject, 

Z 



186 ON THE DIVINE KNOWLEDGE. [Part h 

may be attended with the most dangerous consequences. 
The supposition, that the Deity cdixmoi certainly foreknow 
any future event, but only what he has predetermined \ 
and therefore^ tliat there is, an original predetermination, 
implying a particular previous necessity, relative to every 
future event, is directly repugnant to the moral law ; in- 
consistent with the free agency of finite beings ; and 
subversive of the principles of practical religion, for 
the moral law and the gospel were designed intirely for 
the use and benefit of finite free agents ; that they, in 
pursuance of the plan, therein prescribed, might so con- 
duct as to render it consistent for the Deity, in the pros- 
ecution of his own plan, to save them from all evil, and 
unalterably secure to them the eternal enjoyment of all 
possible good : even the same good, in the infinite per- 
ception of w^hich, consists his own immutable felicity. 
But if the Deity has, by an absolute decree, predetermin- 
ed the particular state of all future events ; then finite 
moral agents can have nothing for the rule of their con- 
duct, but only the divine decree ; and this is a rule, 
which it is impossible for them ever to transgress. The 
supposition, that every future event was absolutely fixed, 
by an original decree, is directly contradictory to the 
supposition, that there was any law, strictly prohibiting 
the introduction of evil into the system of mutable ex- 
istence. That there was such a prohibitory law is cer- 
tain ; and therefore, there never was any original decree 
or predetermination, that there ever should be the actual 
existence of evil. But on the contrary ; there was an 
original possibility of preventing all evil, and of securing, 
to all finite moral agents, all the good that is contained 
in the universal immutable system of infinite perfection,^ 



Chap. X.] ON THE DIVINE KNOWLEDGE. 187 

From the preceding observations it is evident ; That 
though necessity universally implies certainty ; yet cer- 
tainty does not universally imply necessity. And the 
reason is, because, in respect to the system of mutable 
existence, there is a perfect distinction between the di- 
vine power, in 'its original ^tate, and the actual exertion 
of it, at any particular time. Original power, in relation 
to future events, always implies certainty ; and therefore^ 
there is now, and always has been, an actual certainty, 
and consequently a perfect knowledge, of all future events* 
even through endless duration. And when original pow- 
er is actually exerted, by the Supreme Agent, to whom 
all power belongs, it does then, but not before, imply ne- 
cessity, respecting those events, with regard to which, 
there always was a previous certainty, before ever any 
particular necessity was actually introduced. The Su- 
preme Agent does not exert, at once, all the power, which 
is ever to be exerted : But, being clothed with Omnipo- 
tence, and being absolute Lord of necessity, he looks, 
with an unerring view, through eternity, and exerts his 
power, from time to time, according to his own will, just 
as he sees fit ; that is, in perfect conformity to his uni- 
versal plan of operation^ And thus, being infinitely above 
the control of all other beings, he does, from time to 
time, introduce a particular necessity, with respect to 
those events, to which his original power relates, and of 
which, therefore, he previously had, even from eternity, 
a perfect knowledge. For according to what has been 
already observed ; divine power, in its original state, pri- 
or to any actual exertion of it, by which particular ne- 
cessity is introduced, always implies certainty ; and cer- 
tainty is always the direct and immediate object of divine 



188 ON THE DIVINE KNOWLEDGE. [Pan I. 

knowledge. Hence it is evident ; That the perfect know- 
ledge of all futurity, which the Deity has always pos- 
sessed, does not originate in any particular predetermina- 
tion of future events ; but it results intirely from the 
power with which he is originally invested. For, since 
the Deity's original power, before it is actually exerted, 
always implies certainty ; and certainty is always the im- 
mediate object of his knowledge ; therefore he perfectly 
knows what will be the particular state of every future 
event, before its particular state is actually determined.,,,. 
It is not merely by his original power, but it is by the 
actual exertion of it, at the proper time, that he forms a 
particular decree, respecting any future event. There- 
fore the divine foreknowledge, though it extends to all 
future events, through a whole eternity ; yet does not, in 
the least, interfere with the free agency of finite beings. 
The reason is ; because, in respect to all such events, 
there is an original certainty s or, in other words; 
there is original power, previous to actual exertion. And 
therefore, the Deity has a perfect knowledge of every fu- 
ture event, in the whole system of mutable existence^ 
previous to his determining its particular state, by the 
actual exertion of his original power. 

Since the Deity views every thing exactly according 
to what it is, in reality ; and always knows, with uner- 
ring certainty, the actual state of every thing, in all possi- 
ble cases ; therefore he always has a most perfect know- 
ledge of all future events; whether there is, or is not, 
any particular previous necessity, with respect to the 
events, which are known. Whatever is necessary, he 
knows to be necessary ; and whatever is contingent, he 
knows to be contingent ; for contingence, as well sis ne* 



ahflp.X] ON THE DIVINE KNOWLEDGE. 189 

i*essity, always implies certainty. In all cases, in which 
there are two equal possibilities, the Deity can, by the 
exertion of his original power, in remitting possibility 
on one side, and retaining it on the other, change the 
state of any event, from contingence to necessity. But 
this order of things can never be inverted : necessity can 
never be changed to contingence. And let it always be 
remembered, that there are two perfectly distinct systems ; 
viz. an immutable system of infinite perfection ; and a 
system of mutable existence. It is to this last, and to. 
this only, that original contingence relates ; with respect 
to this, therefore, it is, that original contingence is, from 
time to time, removed, and necessity introduced, by the 
actual exertion of divine power. For it is evident, that 
time, as well as eternity, belongs to the Deity ; and there- 
fore he exerts his own power, in his own time. And by 
the actual exertion of his power, in removing contin- 
gence and introducing necessity, according to his own 
universal plan of operation, he forms his decrees ; by 
which he fixes the final destiny of finite agents, wbo be- 
long to the system of mutable existence. In the order 
of things, according to the original constitution of the 
mutable system, contingence precedes necessity; and, 
therefore, there is an essential distinction between what is 
implied in the dXwm^ foreknowledge^ and what is implied 
in a decree. For the Deity has a perfect knowledge of 
all future events, previous to the introduction of neces- 
sity, by any particular decree. Consequendy ; it ought 
never to be supposed; That, because every thing was 
originally foreknown, therefore, every thing was originally 
decreed. For, to suppose, That evil was originally pre- 
d^tern^ined by a divine decree, necessarily involves the 



lVi)> ON THE DIVINE KNOWLEDGE. tPart I. 

supposition, That the divine decree and the moral law 
ai;e at perfect variance with each other ; and therefore, 
that all finite agents, in the moral system, are under the 
absolute necessity, either of violating the divine decree, 
or transgressing the moral law. It is evident, therefore, 
that there was not, in the original state of things, any 
necessity of eviL For with respect to the immutable 
system of infinite perfection, there is now, and always 
was, a universal necessity of all possible good, without 
any possibility of evil ; and with respect to the system 
of mutable existence, there was no original possibility of 
evil, without an equal possibility of good. There never 
was, tlierefore, any original necessity of evil, neither in 
the mutable, nor in the immutable system. And conse- 
quently, it is not the case, that any kind of evil ever was, 
or ever will be, essential to the perfection, the benefit, or 
improvement of any system whatever. And hence it is> 
that all evil, as we have before observed, is of an extra- 
neous or adventitious nature. Therefore the natural evil, 
which the Supreme Legislator inflicts on the transgressors 
of his moral law, is said to be " his work, his strange 
work ; his act, his strange act." 

We shall now exhibit a summary view of the whole 
doctrine, relative to the divine knowledge, respecting fu- 
ture events. Assume any event whatever, with relation 
to any future time : their the following observations 
will, after the strictest examination, be found to be uni- 
versally true. 

1. It is always the case; that there is one absolute, 
universal, immutable, and eternal possibility ; that is, a 
possibility of the assumed event's being present, or not 
present, at the given time. This one possibility is the 



Chap. X.] ON THE DIVINE KNOWLEDGE. 191 

same as necessity ; and it is that one infinite, adorable 
principle, which continually regulates and governs every 
thing through all immensity and endless futurity ; this is 
the Power of all other powers. For it is that universal 
Power, which is connected with all particular possibility ; 
and which has the absolute control over all particular ne- 
cessity, relative to every part of the mutable system, in 
time and eternityo This one possibility, therefore, which 
implies a universal necessity respecting every event ; that 
is, ai| absolute general necessity of every event's 
being present^ of not present, is the same as the Divine 
Mind, or the Deity himself. 

2. The universal Possibility, that has been mention- 
ed, is of such a nature, as to admit of two particular pos- 
sibilities ; viz. a possibility of the assumed event's being 
present, and an equal possibility of its not being present, 
at the given time. And in this case, there is always a 
particular certaintj/, but no particular necessity^ relative to 
the assumed event. For whenever there are two equal 
possibilities, with respect to any one future event ; then 
it is always the case, that one or the other of them ; that 
is, either the affirmative or the negative, is now different 
from what it will be^ when the given future time, to which 
they now both relate, comes to be actually present. And 
that one, which is now different from what it will be, isr 
what we call contingence ; and therefore it implies a par- 
ticular certainty^ relative to the future event, to which ,it 
relates. And respecting the two equal possibilities ; if 
the affirmative, for instance, is now different from what 
it will be ; then it implies negative certainty ; that is, the 
possibility of the event's being present, implies a certainty 
of its not being present. But if the negative possibility 



192 ON THE DIVINE KNOWLEDGE, [Part t 

13 now different from what it will be ; then it implies af- 
firmative certainty ; that is, the possibility of the event's 
not being present, in the given future time, implies a cer- 
tainty of its being present, at that time. This is evidenr> 
from the nature of the case. For if the possibility of 
the event's not being present, at the given time, is now 
different from what it rvill be, at that time ; then it is now 
certain^ that there will, at the given time, be no possibility 
of the event's not being present ; and therefore, it is now- 
certain, that the event will be present. Hence it is evi- 
dent ; That there is such a thing as real certainty, which 
implies no necessity. Certain foreknowledge, therefore, 
in this case, has not the least degree of influence, nor does 
it imply any thing whatever, that has any influence, one 
way or the other, with regard to the event, to which the 
foreknowledge relates. It is so far from rendering any 
event necessary, or even proving the necessity of it, that, 
on the contrary, all necessity is, from the very nature of 
the case, intirely excluded. And consequently, the di- 
vine foreknowledge of future events, is of such a nature, 
as not to interfere, in any way whatever, with the most 
perfect liberty of moral agents. 

3. Since, according to the original state of things^, 
relative to future events, that belong to the mutable sys- 
tem, there are, as we have been observing, two equal 
possibilities, therefore there is a foundation for the Su- 
preme Agent to EXERT his power, by remitting one 
of the two equal possibilities, and retaining the other..... 
And by such exertion he does, from time to time, re- 
move original contingence, and introduce necessity : for 
whenever either of the two equal original possibilities is 
removed, then the one that remains, will become the same 



Chap. XL] ON THE DIVINE DECREES. 193 

as necessity. But he always has a perfect knowledge of 
every future event, even before he exerts his power, 
wherebv it is rendered necessarv, that the event itself 
should be actually introduced. 



CHAPTER XL 

On the divine decrees. 



T. 



HE divine decrees are to be considered in a twofold 
view. First ; as they relate to the manner in which finite 
free agents are to regulate their conduct ; so that all evil 
may be prevented, and the greatest possible good may be 
effectually secured, with respect to all perceptive beings, 
who belong to the system of mutable existence. Secondly; 
as they relate to the conduct of the Supreme Agent, in 
the prosecution of his own universal plan of operation, 
whereby, according to rules of the most perfect equity, 
he dispenses suitable rewards and punishments to those, 
who are under his absolute control, and who are strictly 
accountable to him for all their conduct. Hence it fol- 
lows : That there are two kinds of decrees, which, ia 
their respective natures, are intirely different from each 
other. Those of the first kind, we shall, for the sake of 
distinction, denominate morale and the other efficient. . By 
a moral decree, then, is to be understood that, which re- 
spects the manner, in which those, to whom the decree 
relates, are to regulate their conduct ; and by an efficient 
decree is meant that, which has a connexion with any ef^ 
fecty necessarily resulting from the actual exertion of d\- 
vine pow^r. 



194 ON THE D1V1N£ DSCimiLS. [Pari I 

Every divine decree implies a necessity of that, to 
which the decree relates. Hence there are two kinds of 
necessity ; viz. moral and efficient. That, which we here 
denominate efficient, is the very same as what is com- 
monly called natural necessity. And let it be particu- 
larly observed ; That whenever, in the course of this 
work, we use the term, " necessity," without any discri- 
minating epithet, we always m«an efficient^ or naturalnc^ 
cessity. 

According to that order of things, which relates to the 
mutable system, the ??2orc/ decrees of the Deity ^rt prior 
to those of the efficient kind. For he first gives finite 
agents directions and commands^ relative to the manner 
of their conducting, so as to secure his favourable regard ; 
and then deals with them according to tlieir obedience or 
transgression. Hence it is evident ; That moral neces-, 
sity precedes that v/hich is efficient. And now, for the 
sake of illustrating the nature of a moral decrecywe shall 
introduce the subject, by citing some passages of scrip- 
ture. " For the king had taken counsel, and his princes^ 
and all the congregation in Jerusalem, to keep the pass- 
over in the second month. And the thing pleased the 
king and all the congregation. So they established a 
DECREE, to make proclamation throughout all Israel^ 
from Beer-sheba even to Dan, that they should eome t© 
keep the passover unto the Lord God of Israel, at Jeru- 
salem : for they had not done it of a long time, in such 
sort, as it was written. In the first year of Cyrus, the 
king, the same Cyrus, the king, made a decree, con- 
cerning the house of the Lord at Jerusalem : Let the house 
be builded, Sec. Then king Darius wrote unto all peo- 
ple, nations and languages, that dwell in all the ear^, 



Chap. XI.] ON THE DIVINE DECREES. 195 

peace be multiplied unto you. I make a decree, that 
ill every dominion of my kingdom, m.en tremble and fear 
before the God of Daniel : for he is the living God, and 
stedfust for ever, and his kingdom, that which shall not 
Ix) destroyed. And it came to pass in those days, that 
there went out a decree from Cesar Augustus, that all 
the world should be taxed. And a$ they went through 
the cities, they delivered them the decrees for to keep> 
that were ordained of the apostles and elders who were 
at Jerusalema" (2 Chron. xxx. 2*...5. Ezra vi,3. Dan.vJ* 
25. Luke ii. 1. Acts xvi. 4.) 

According to the sense, in which the term, decree, is 
used, in the passages, that have now been cited, every 
moral command, that has been given by the Deity, is a 
decree. All the divine decrees, considered in this view* 
imply a moral necessity of obedience. For that, which is 
opposite to what is impossible, is necessary ; but accord- 
ing to the moral law, there is no possibility of trans- 
gression ; therefore, there is a moral necessity of obedi- 
ence. All the moral decrees of the Deity, relate to good, 
and not to evil. And, consequaitly, if those decrees had 
never been violated ; then evil never would have existed. 
It is so far from being the case, that there was, in the ori- 
ginal state of things, any moral necessity of evil, that on 
the contrary, there was a universal moral impossibility of 
it. For it is impossible, that there should be any evil 
without transgression ; but it is impossible, that there 
should be any transgression, according to the moral law ; 
that is ; it is impossible that there should be any lawful 
transgression ; and therefore there is a moral impossibility 
€vf evil. There is, therefore, previous io a violation of 
the moral law, no kind of necessity of apy kind of evil. 



196 ON THE DIVINE DECREES. [Pait L 

The reason is, because the Deity never forms any decree, 
that evil shall exist, till the moral law is actually violated. 
If you should say, That the Deity can, if he sees Jit, in- 
troduce a necessity of evil, previous to there being any 
actual violation of the moral law : We answer : It is 
readily granted, that the Deity always has done, and for 
ever will do, just according as he sees Jit ; and in thi§ 
glorious divine prerogative, all finite free agents ought 
for ever to rejoice. But then it must be considered, that 
it is not consistent for him to do any thing, but only what 
is really jit and proper to be done. But it is not really 
iit, that there should be any necessity of evil, previous 
to an actual transgression of the moral law; therefore 
the Deity has never seen fit to introduce any such previ- 
ous necessity. For he, being the absolute and sovereign 
Lord of all the efficient necessity, that ever can be intro- 
duced into the mutable system, always introduces it, at 
the time, whenever it really becomes fit for him to intro- 
duce it. And whenever the moral law is actually vio- 
lated ; then, but never before, is the proper time for him 
to introduce the necessity of evil. It is evident, there- 
fore. That every divine decree^ considered in a moral 
view, is the same as a command, a law, or rule, which 
the Deity has instituted, and with infinite authority, has 
enforced, for the regulation of the moral conduct of finite 
free agents. And every decree of this kind is so far from 
implying any necessity of evil, that it is, on the contrary, 
as far as the nature of things will admit, directly cal- 
culated to prevent it. For if the moral decrees of the 
Deity had never been violated by those, for whose bene- 
fit they were originally formed, then no evil could ever 
have been introyduced. 



Lliiap XIj ON THE DIVINE DECREES. 19'? 

Having thus briefly stated, and illustrated, the doctrine 
of the divine decrees, considered in a moral view, as be- 
ing contained in the moral law ; and as being originally 
designed, by the supreme Legislator, for the imrnediate 
use and highest benefit of all finite intelligent beings, iu 
the due regulation of their moral conduct, so that all evil 
might be prevented ; we shall now proceed to consider 
the divine decrees, as;they respect the Deity ; and as be- 
ing the irreversible result of his own universal law of 
operation ; even that law, according to which he does? 
whenever the proper time arrives for that purpose, in- 
troduce that inflexible necessity, which involves the 
eternal destinies of finite agents, relative to their final 
happiness or misery. 

The divine decrees, considered in this view ; viz. the 
EFFICIENT decrees of the Almighty, are absolutely in- 
violable. And there is not, in the whole of the univer- 
sal system of mutable or immutable existence, any op- 
posing force, that ever can, in the least degree, retard or 
impede their execution, in its greatest p6ssible extent..... 
" Wo unto him," therefore, '' who striveth with his Ma» 
ken For he is Jehovah, and there is none else : there 
is no God besides him. He forms the light, and creates 
darkness : he makes peace and creates evil : it is the 
Lord who does all these things. He worketh all things 
after the counsel of his own will. His counsel shall 
stand, and he will do all his pleasure.'* (Tsa. xlv. 9, 5, 6, 
7; Eph. i. 11. Isa. xlvi. 10.) 

TJtterly vain, therefore, is the imagination, that may be 
entertained by any one, of frustrating the efficient decrees 
of him, who, in the exercise of his uncontrollable power, 
*• doth according to his will in the army of heaveo, and 



^^^ ON THE DIVINE DECREES. |;Part L 

among the irJiabitants of the earth ; and none can stay 
his hand, or say unto him, What dost thou? Who 

would set the briers and thorns against him m battle ? 

He would go through them : he would burn them 
together. Therefore let all the earth fear the Lord : 
let all the inhabitants of the world stand in awe of 
him. For he spoke, and it was done ; he commanded, 
and it stood fast. The Lord bringeth the counsel of the 
heathen to nought : he maketh the devices of the people 
of no eftVxt. The counsel of the Lord standeth for ever : 
the thoughts of his heart to all generations." (Dan. iv. 35. 
Isa. xxvii. 4. Psal. xxxiii. 8.... 11.) Consequently, no 
human inventions nor devices, which are founded in 
falsehood, how artfully so ever they may be contrived 
even by the most powerful among the children of men* 
will be able to withstand the all-conquering force of tlie 
efficient decrees of the Supreme, Omnipotent Agent ; but 
will, by that, be swept away, as with an overflowing 
flood. *' Wherefore hear the word of the Lord, ye scorn, 
ful men, that rule this people, which is in Jerusalem...., 
Because ye have said, We have made a covenant with 
death, and with hell we are at agreement : when the over- 
flowing scourge shall pass through, it shall not come ni<yh 
unto us : for we have made hes our refuge, and un- 
der falsehood have we hid ourselves. Therefore, thus 
saith the Lord God ; Behold I lay in Zion for a foun- 
dation, a stone, a tried stone, a precious corner stone 
a sure foundation : he that. belie veth shall not make 
haste. Judgment also will I lay to the line, and right- 
eousness to the plummet, and the hail shall sweep 
away the refuge of lies, and the waters shall over- 
flow the hiding place. And your covenant with death 
-shall be disannulled, and your agreement with hell shall 



Chap. XI] QN THE DIVINE DECREES, 1§^ 

not Stand : and when the overflowing scourge shall pass 
through, then ye shall be trodden down by it. From the 
time that it goeth forth, it shall take you : for morning 
by morning shall it pass over, by day and by night : and 
it shall be a vexation only to understand the report. And 
what will ye da in the day of visitation, and in the deso- 
lation, that shall come from flir ? to whom will ye flee for 
help, and where will you leave your glory ? Can thine 
heart endure, or can thine hands be strong, in the days 
that I shall deal with thee f I the Lord have spoken it, 
and will do it." (Is. xxviii. 14.... 19. x. 3. Ezek. xxii. 14,} 
It must be evident to every one, who considers the 
subject with any degree of serious attention, that all the 
decrees, that result from the exertion of divine power, 
according to the universal law of divine operation ; or, in 
other terms expressive of the same idea ; all the divine 
decrees, which result from the will of the Deity, relative 
to his own conduct, imply a most strict and unalterable 
necessity; a necessity, which is infinitely beyond the 
limits of any possibility to reverse ; and which, therefore^ 
is as strong as Omnipotence itself. Hence we may see 
the vanity, absurdity, and horrid impiety of making the 
divine decrees a subject of contentious dispute. It 
becomes us to be still • and know that God is God. 
By the preceding principles we are furnished with the 
clearest evidence, that there is a ^ very great and essential 
distinction between the divine decrees, considered as re- 
lating to tlie conduct of finite intelligent beings, and con- 
sidered, as relating to the conduct of the Deity, in his 
administration of the government of the universe. And 
this distinction is founded in the original state of things ; 
which implies the possibility of a mutable, as well as an 
immutable system of existence ; and therefore implies 



-^0 ON THE DIVINE DECREE?. t 



Part r 



the posbibility of evil, as well as the possibility of goodc 
For there never would have been any possibility of evil, 
if there had not been an original possibility of a mutable 
system ; because in the universal immutable system of 
infinite and absolute perfection, ^diich peculiarly and es- 
sentially belongs to the Deity, there is no such thino- as 
any possibility of evil.- But the case with respect to the 
jnutable system is intirely different : for with relation to 
thatj there was an original possibility of evil, and also an 
original possibility of good ; and therefore there was no 
original necessity of evil. Hence it was perfectly con- 
sistent with the infinitely benevolent nature and glorious 
character of the supreme Lawgiver to form, and accor- 
dingly he did form, an absolute decree, extending to 
all finite free agents ; requiring tlieqi, with all the author- 
ity, with wliich Omnipotence is invested, not to conduct 
in such a manner, as to open the way for the introduction 
of evil ; that is, requiring them to have nothing to do with 
the possibility of it^ but to leave that intirely to his dis- 
posal : That, whenever the proper time should arrive, he 
might, in perfect conformity to his own universal plan of 
operation, wholly remove it, and thus unalterably secure 
the original possibility of all good. But this moral de- 
cree, notwithstanding its being the best, that could pos- 
sibly result, even from infinite goodness itself, and in the 
violation of which allifioral evil consists, has, in a sad 
variety of instances, been so violated, as to be attended 
with the intire and absolute loss of the original possibil- 
ity of all good, and the actual introduction of all natural 
evil ; the continued existence of which, through endless 
duration, is now confirmed by a decree of a different 
kind, vrz. a decree resulting from the law of divine opt^- 



Chap- XL] ON THE DIVINE DECREES. 201 

ration ; a decree, which no power in heaven, earth or 
hell, can ever reverse. That the moral law, which has 
a peculiar relation to the conduct of finite free agetits^ 
can be violated, has been too often proved by a melan- 
choly series of incontestable facts. But the law of divine 
operation, implying the will of the Deity, respecting his 
own conduct, always has been, and will for ever contin- 
ue to be, absolutely inviolable. Therefore, the Deity 
never can be frustrated in the prosecution of his univer- 
sal plan, relative to the exertion of his own power. — * 
Consequently, whatever may be the final destiny of fi- 
nite beings, his counsel shall stand, and he will do all 
his pleasure. All the divine decrees are perfectly consist- 
ent with each other, and with the divine character. No 
reasonable objection, therefore, can ever be made against 
any thing's being exactly conformable to the divine de- 
cree. For it is impossible to conceive of any thing more 
inconsitent or more derogatory to the character of the 
Deity, than the supposition, that he has decreed any 
thing, and yet, that it is not right, that the thing itself 
should correspond to the decree. 

"The divine decrees are, as we have said, to be con- 
sidered in a twofold view. First ; as they relate to the 
conduct of finite free agents towards their Supreme Le- 
gislator. And secondly ; as they relate to the conduct 
of the Supreme Legislator himself towards finite beings, 
considered as being at his absolute disposal, and subjects 
of his universal government. And since there was, in 
the original state of things, a possibility of the greatest 
good, as well as of the greatest evilj relative to the mu-^ 
table system ; and both of these amazing possibilities 
were at the absolute disposal of him, who held the uni*^ 

B 2 



\ 



202 ON THE DIVINE DECREES. ijfitlt 

versal balance of power ; it was therefore, perfectly con- 
sistent with the plan of his government, so to turn the 
scale, when the proper time for that purpose should ar- 
rive, 'as for ever to prevent the actual existence of evil, 
and 'therefore eternally secure the good; by intirely re- 
mitting the possibility of the one, and retaining that of 
the other. To this end, therefore, he did, from the 
most pure benevolence, ordain a decree, strictly prohib- 
iting all finite free agents from having any connexion 
with the possibility of evil ; and requiring them to let it 
wholly alone for him to dispose of, by removmg it. 
whenever he should see fit, intirely out of the system. 
For such is the very nature of a mutable system, in- 
eluding finite agents, that it is inconsistent that the whole, 
which is to be done by the exertion of divme power, 
should all be performed at once. Therefore, for the ac- 
tual introduction of the whole, that possibility, m its ut- 
most extent, will admit, a certain order and succession of 
TIME is indispensably required. Now since there was 
an original moral decree, that all finite intelligent beings 
should absolutely al^tain from the possibility of evil ; 
therefore it was inconsistent with the character and es- 
sential perfections of the Deity to form an original de- 
cree, that evil should be actually introduced. 

You will perhaps inquire ; Wheriier the Derty had 
not power, if he had seen fit, to form a decree, that evil 
should exist? We answer ; That he certainly had si^ch 
a power. For he always has done, does now, and for 
ever will do, whatever he sees fit to do. Since he is in- 
vested with all the power, that there is in the whole of 
the universal system, and is absolute Lord, even of ne- 
cessity itself ; therefore he worketh all thmgs after the 



Chap. XL] ON THE DIVINE DECREES. 203 

counsel of his own will. But then it is certain, notwith- 
standing this, that he does not see Jit to exert all liis 
power at once ; for he has a whole eternity.... an endless 
series of successive timeSy m which to perform his ope- 
rations. And therefore; though he had a pow^r to have 
formed a decree, if he had seen Jit, that evil should ac- 
tually exist ; yet he never did see Jit to form such a 
decree, till the proper time actually arrived, when it re- 
ally became Jit, that such a decree should be formed. For 
if the original moral decree, absolutely prohibiting all 
finite free agents from having any connexion v/ith the 
possibility of evil, had never been violated ; or which 
is the same, if moral evil had never taken place ; then 
the Deity never -would have seen Jit to form any decree, 
that natural evil should exist. 

There are two efficient decrees, which extend through 
endless duration, and which, therefore, involve the eter- 
nal destinies of the perceptive beings to whom they re- 
spectively relate. For, since moral evil, in its greatest 
possible extent, consisting in a transgression of the law, 
and a final rejection of the gospel, has, in some instances, 
actually taken place ; therefore the Deity has seen fit to 
form an unalterable decree, that natural evil shall actually 
exist ; and that it shall, without any intermission, or mi- 
tigation, continue for ever. This decree is the result of 
the law of divine operation, which relates to the conduct 
of the Deity towards those, who are absolutely depend- 
ent on his Omnipotent power, and are the subjects of his 
uncontrollable government. This decree was never form- 
ed, till the moral law was actually violated ; but having 
been once formed, it is now as firm, and as lasting, as the 
divine existence. And it is to be observed : That tlier^ 



204 ON THE DIVINE DECREES. [;Pait i 

is another decree, which is perfectly distinct from the one 
Jast mentioned ; viz. that, by which the eternal happiness 
of the finite being, in whose favour the decree is formed, 
is unalterably secured to every one, who, by the exer- 
cise of a practical faith, is actually united to the glorious 
Mediator. A union of this kind, is of such a nature, 
that when it is once formed, it is absolutely indissoluble. 
Hence it is most strictly and literally true, respecting any 
one, who is the subject of this union ; " That neither 
death, nor life, nor angels, nor principalities, nor powers, 
nor things present, nor things to come, nor height, nor 
depth, nor any other creature, shall be able to separate 
him from the love of God, which is in Christ Jesus."..., 
(Rom, viii. 38, 39.) Hence it is evident : That there is 
one decree of the moral kind, which was originally or- 
dained for the purpose of regulating the conduct of all 
finite free agents, in such a manner, that natural evil 
might never be introduced into the system. And this is 
that, which was implied in the moral law. There are 
two other decrees, which are of an intirely different na- 
ture ; both of which result from the law of divine ope- 
ration, and relate to the final and eternal destinies of finite 
free agents. And these two last were not formed, in the 
original state of things, relative to the mutable system ; 
for, in that original state, there was a universal balance 
of power in the hand of the Supreme Agent ; implying 
a possibility of infinite happiness, on one side, and a pos- 
sibility of infinite misery, on the other. The Deity con- 
tinues to hold this balance, till the proper time arrives for 
him to turn the scale. And his actually turning the scale 
by remitting the possibility on one side,, and retaining it 



Cfuip. >ai ] ON REDEMPTION. 205 

on the other, is the very same as his forming a decree 
by which the final state of individuals, with respect to s^ 
luture eternity, is unalterably decided. 



CHAPTER XIL 

ON THE DIVINE ECONOMY OF REDEMPTION, 



I 



N the universal system, there is one thing of such a 
nature as to imply three : which three have such a 
relation to the one, and to each other, as to require a 
certain order of arrangement, and are, therefore, denomi- 
nated,**THE FIRST," "the second," and "the third.'' 
And by the one, which implies three, is to be under- 
stood the whole infinite sum of all that is really valu. 
able and truly excellent ; it is therefore, in the very na- 
ture of it, of boundless extent ; because it extends to all 
that is valuable, throughout the whole universal system. 
It is what has been from eternity. It is without begin- 
iiing ; and, absolutely considered, it is without end. It 
is to be loved with a supreme love. ' This one, since it 
is originally infinite, admits of no increase ; because it 
already includes all possible value. There never caiij 
therefore, be any new value, in addition to what there is 
now, and always has been. And this one, considered 
absolutely, in the whole of its infinite extent, never can 
admit of any, not even the least, diminution. But though 
this is the case ; yet there are, notwithstanding all this, 
particular instances, relative to finite existences, in which 
that very same value, which is included in the one, in 
which all real value is contained, may be finally and irre- 



20§ ON REDEMPTION. [Parti. 

€Overably lost. And it not only may, but it certainly 
will^ be lost ; unless the actual securing ot it, while it 
may be secured, is effectually attended to, with suitable 
and seasonable care. Though it cannot be lost, consider- 
ed absolutely in itself; yet it may be lost, in respect to 
individuals^ who belong to the mutable system. 

As a proof and illustration of what has now been ob- 
served ; we shall suppose the following to be the true 
statement of a real fact. For since there are such nu- 
merous instances, in which the statement will particularly 
apply, we may safely admit it, without any danger of err 
ror. The statement, then, is this ; You are in an uncon- 
firmed state. The irreversible decree, relative to the 
particular mode of your existence through endless futu- 
rity, has not yet been actually formed. The Deity, there- 
fore, is holding a balance of power ; on one side of which 
hangs suspended your eternal happiness ; and on the 
other, your eternal misery. This being the case, the 
whole infinite sum of all that is valuable, in the universal 
system, is, in respect to you^ in particular^ every moment 
liable to be eternally lost. You are now in a state of na- 
tural liberty, of being for ever happy, or for ever mise- 
rable ; being enabled, by the twofold power of the Deity, 
to take either side. You must not, however, even once 
suppose, that your liberty is such, that you can say ; You 
will have nothing to do in the affair, one way or the other. 
For it has now become all too late, ever to admit any 
supposition of this kind. Had you never been intro- 
duced into a state of existence ; then, indeed, you would 
have had nothing to do ; but the case is now essentially 

altered. It is an incontestible fact, that you do exist 

And, according to what has just been stated, the Deity 



Cfeap. XZ.3 ON REDEMPTION. 207 

is now invested with a twofold power, which has a special 
relation to you in particular ; and you must, even within 
a very short time, take one side or the other. For this, 
considered in a general view, is already determined, and 
fixed by an irrevocable decree, as firm as the great Jeho- 
vah's eternal throne. Here, then, a most interesting ob- 
ject presents itself to view ; an object, which, unless you 
are totally devoid of all sensibility, must rouse your atten- 
tion to the highest degree* The infinite sum of all that 
is valuable, in the whole of the universal system, is, in 
respect to you^ continually liable to be eternally lost ; and 
this infinite good, being once lost, you yourself will be 
utterly lost for ever ; even so lost, as to be involved in a 
state, infinitely worse than that of nonexistence. 

" Ob, wretched state of deep despair, 

" To see" your " God remove, 
" And fix" your " doleful station where'^ 

You CANNOT " taste his love." 

Watts, 

Having explained, in general, what is to be understood 
by THE ONE, which implies three ; we shall next pro- 
ceed to take a brief view of the three, that are ini- 
plied in one. According to that order, which belongs 
to what is really valuable, there are three im^Xitd in one; 
which three we shall, for reasons hereafter to be more par- 
ticularly explained, denominanate, Preferability, Practical 
Possibility, and Consequential Necessity. With regard to 
any proposition or principle, the grand inquir}^ is, Whe- 
ther the principle itself is of any value ? If it is of no 
value ; then it is worthy of no regard ; but if the prin- 
ciple itself is really valuable ; then there are three spe- 
cial objects of regard. First ; there is a preferability of 



208 ON REDEMPTION. [.Pari I 

its being true, to its not being true. Secondly ; there is 
a practical possibility of its being true. Thirdly ; there 
is a consequential necessity of its being true, h^t us 
take the following principle : viz. The Deity is the bound- 
less source of life and happiness, to all perceptive beings 
who are capable of being happy. That this principle is 
valuable, even infinitely valuable, is, at first view, irre- 
sistibly evident ; it is, therefore, worthy of supreme re- 
gard. Admitting this one thing : That the principle it- 
self is valuable, you must admit three things with rela- 
tion to it, all which are of the very sa7ne value : 

First : That its being true, is more valuable than its 
not being true. Secondly : That there is a present pos- 
sibility of its being true. Thirdly : That there is a fu- 
ture necessity of its being true. 

This principle's being true, is of infinitely greater value 
than its not being true ; and this infinitely greater value, 
is what we call, Preferability. That possibility of the 
principle's being true, which is of such a nature that it 
can be exchanged for the necessity of its being true, is 
what we call. Practical Possibility. And by what we 
call Consequential Necessity, is meant, that necessity, 
which will be introduced in consequence of the removal of 
practical possibility. 

Practical possibility is to be removed by volition of 
that kind, which we call special volition ; and for the pro- 
duction of this kind of volition, special Divine Agency is 
always required. Though Divine Agency is exercised 
in the production of every effect, that ever takes place, 
yet it is in the production of special volition, that special 
Divine Agency is peculiarly exerted. It is this kind of 
Divine Agency, and this alone, which so turns the scale. 



«lwp. ^..1 J ON REDEMPTION. 2Q9 

as to prevent eternal misery, and secure eternal happi^^ 
fiess. Now the question is, not whether you have expe- 
rienced the operation of Divine agency of any kind ? for 
ft is certain, that you have in ten thousand times ten 
thousand instances ; but the grand question is, Whether 
there has, with relation to you, ever been any Divine 
Agency of such a kind, and in such a degree, as to ac- 
tually fix your eternal state on the favourable side ? If 
this never has in fact been the case, then it must be 
soon, or it is certain, that you will unavoidably be miser». 
able for ever. 

In order to illustrate the preceding doctrine, respect- 
ing the three special objects, requiring supreme regard, 
we shall introduce a particular case, by supposing ; That 
the Deity is now invested with a twofold power relative 
to your future happiness and mivSery. And consequent- 
ly, that since he is still holding the balance, he has not 
yet actually turned the scale, and therefore has not yet 
determined your final state. This being the case, you 
are now absolutely in the hands of that Omnipotent Be- 
ing, whose power is soon to be exerted in disposing of 
you for eternity ; by assigning you a place, either in the 
happy mansions of endless bliss ; or in the dreary re- 
gions of interminable wo ; just according to the side, 
on which you will be, at that decisive moment, when 
the solemn crisis, now swiftly advancing, actually ar- 
rives, in which the scale is to be finally turned ; and 
"Ae balance never to be restored any more. Such is 
NOW your situation.,.. and a most awfully critical situa- 
tion indeed it is ! Now the grand inquiry is, What is 
to be done ? for a serious business is now before you.... 
a business of the most interesting nature, and which 



210 . ON REDEMPTION. [Part L 

urgently demands the most speedy dispatch. Here yoii 
stand in absolute need of the special Agency of the De- 
ity ; who, while he is holding the balance of power, not 
having yet turned the scale, so as to have determined your 
final state, is continually caUing upon you, in a most kind 
and benevolent voice, saying ; " Turn you at my reproof, 
behold I will pour out my spirit upon you." (Prov. i, 
23.) Therefore, in order that you may become the hap- 
py subject of that special Divine Agency, by which 
alone the saving influence of the Holy Spirit can be 
communicated, you must turn your attention to, and 
view with the utmost seriousness, impartiality, and can- 
dour, the three glorious Objects of special regard, in the 
grand economy of Redemption. And here you will find 
what is peculiarly suited to your particular case ; and 
not to yours only, but ^Iso what is of infinite extent, ancj 
perfectly suited to the case of all, throughout the univer- 
sal system, who are capable of happiness. We say....** all 
who are capable of happiness"... .because, those who, 
with Belshazzar, have been weighed in the balance, and 
found wanting, and against whom the scale has akeadyhttn 
turned, are, from the very nature of their case, for ever 
excluded from having any thing to do in this all impor- 
tant affair. But, with respect to you, it has not yet be- 
come too late to proclaim ; " Behold now is the accept- 
ed time ; behold, now is the day of salvation." There- 
fore hear and attend. '* For it is not a vain thing for 
you ; because it is your life." But you must remember : 
"The time is short." (2 Cor. vi. 2. Deut. xxxii. 47. 
1 Cor. vii. 29.) Life and death are now set before you. 
The first inquiry, therefore, which, in the universal order 
of things, in the moral system, or that which has a pe-f 



Chap. XII.] ON REDEMPTION. 21 1 

culiar relation to moral agents, is, Whether life is pref- 
erable to death ? Or, in other terms of the same imp^^rt ; 
Whether your being finally and eternally happy, in the 
full enjoyment of the Blessed God, is really preferable to 
your being finally and eternally miserable, in a state of 
total banishment from his happifying presence? That the 
true answer to this inquiry is on the affirmative side, is 
very evident. And it is indeed so evident, that it may, 
perhaps, be thought strange, that an inquiry, so plain, 
should be proposed. But it is to be observed, that the 
plainest truth is too often passed by, without due atten- 
lion to its nature and importance, and without making 
that improvement of it, which ought to be made. That 
your being finally happy is preferable to your being 
finally miserable, is now most certainly true* And in this 
truth, consists what we call, Preferability. And this, ac- 
cording to the order of things, in the moral system, and 
particularly in the divine economy of Redemption, is the 
first of the three Objects of special regard. That your 
being happy, is preferable to your being miserable, is 
something, which, whenever you think of it, you must 
necessarily believe ; and, so far, you do right. But, 
though this principle is reallv true, and though you may 
have a full belief of it ; yet this, in itself, alone, notwith- 
standing its being most important, in its proper place, 
will not be of the least avail, with respect to your final 
happiness ; and, therefore, will be no secur ity against 
your final misery. And since this is the case, you stand 
in absolute need of some other principle, together with 
the one, that has already been mentioned ; and such a 
principle there actually is. For if it is admitted, That 
your being happy is preferable to your being miserable ; 



212 UK REi>EM?riOK' [Part t. 

then it vvili follow, as a direct and immediate consequence ^ 
That your being happy is act'aliy possible^ 

Thus we have brought into view, two objects of spe- 
cial regard ; the first of which is Preferability, This is 
the grand object of choice or preference. The second, 
and that which immediately results from the first, is Prac- 
tical Possibility. And we give it this denomination, be^ 
cause it is a Possibility of a peculiar nature ; being the 
Object.... even the direct and only Object of all practical 
belief. It will not follow, however, from either, nor from 
both, of these Truths, that your final happiness is actual- 
ly secure. To secure your final happiness, therefore, you 
stand in absolute need of another Truth, distinct from 
those two, which are now present. And this Third 
Truth, or Third Object of special regard, is that, by 
which your eternal salvation is to be sealed or confirmed ; 
we have, therefore, given it the denomination of Conse- 
quential Necessity. For it is not sufficient, that there 
should be merely a possibility of your salvation; but 
there must be a necessity ; that is, an absolute confirma-- 
tion, or infallible security of it ; otherwise, it is in con- 
tinual danger of being irrecoverably and eternally lost 

Those, that have now been mentioned, are the three 
Objects of supreme regard, in the economy of Redemp- 
tion. 

The Third, which, according to the order of things, in 
the Divine Nature, proceeds from the First and Secondj 
has such a relation to them, that it stands ready, (if we 
may be allowed to use such a figurative expression,) to 
be actually present, whenever the way is prepared for its 
being introduced. And the only way, in which prepara- 
tion ever can be made, for the introduction of the Third, 



^hap, XII3 . ON REDEMPTIONS 2lS 

is by removing the Second ; that is, the Second must be 
GIVEN UP, in EXCHANGE for the Third. And the Thirds 
when it is actually introduced, takes the the place of, and 
becomes the same as, the Second, in a renewed state...,* 
Therefore, the Second, both in its original, and in its re^ 
nerved si^tQ, has an immediate relation to the First. And 
the Third, which proceeds from the First and the Second, 
has a relation to both j being ever ready to take the place 
of the Second, and thus be introduced to an immediate 
relation to the First, whenever the Second is removed. 
And whenever this infinitely important exchange is made, 
then, what we call, for the sake of distinction, " the spe^ 
cial Agency of the Deity,'' is always employed. 

Having given a general statement ; let us now take a 
review of the observations that have been made, respect* 
ing the the universal order of things in the divine 
NATURE, especially as it relates to all finite beings, who are 
capable of being made for ever happy, in the complete 
enjoyment of the Deity ; but yet are, at the same time, 
continually liable to be for ever perfectly miserable, by 
being introduced into a state of total and eternal banish- 
ment from his happifying presence. Now, what is that^ 
which is truly worthy of special regard, love^ or esteem ? 
Certainly it is that, which is really valuable or im- 
portant. Take, then, the whole absolute sum of all that 
is really excellent, valuable, or important, in the univer- 
sal system, and you will have an Object, which is truly 
worthy of supreme regard.. ..truly worthy of infinite love. 
This One most glorious Object of supreme regard, is 
essential, or it is what necessarily belongs, to the Divine 
Nature. And, from the very definition of it, the conse- 
quence will inevitably follow; That this One Object, 



214 ON REDEMPTIOxV. [Part I. 

consisting in the absolute sum of all that is valuable, in 
the whole of the universal system, is truly worthy of the 
highest honour, reverence, adoration, and complacential 
love. Though the value of some things, in particular 
cases, may, in consequence of its not being seasonably 
secured^ be finally and irrecoverably lost ; yet the univer- 
sal sum of all that is truly valuable, absolutely considered^ 

never can, thereby, be in the least degree diminished 

Your own soul, is now really valuable ; more valuable 
than the whole world ; and even more valuable than the 
whole material universe. And this value intirely consists, 
not in the essence of the soul itself, but in that adorable 
THREEFOLD RELATION, \vhich the cver blessed Jeho- 
vah now sustains towards you, as an individual : viz. the 
relation of Father, Redeemer, and Sanctifier. For if 
this relation was once dissolved, your soul, instead of be« 
ing valuable, would instantly become, and eternally con- 
tinue to be, infinitely worse than nothing. This three- 
fold divine relation, however, is not yet dissolved ; and, 
therefore, your soul still retains its value. But this value 
of your soul, unless it has been already secured, by the 
effectual exercise of faith in the glorious Mediator, is ev- 
ery moment liable to be lost, beyond the possibility of 
recovery. Hence arises an inquiry of the most interest- 
ing and important nature ; Where shall we find that glo- 
rious Mediator.. ..the grand, the only Object of that kind 
of faith, by the exercise of which, the value of the soul, 
that is, its eternal happiness, can, before it becomes too 
late.... before it is lost for ever, be effectu lly secured ; so 
as to be as firm as the immutable felicity of the ever- 
blessed Jehovah ? The answer to this, leads to the con- 
sideration of a subject, which strictly demands the most 



Chap. XII ] ON REDEMPTION. 2X5 

devout attention ; and, if viewed, according to what the 
nature of it jusdy requires, must impress the mind with 
the deepest solemnity and reverential fear. 

The universal system, considered in the whole of its 
possible extent ; that is, considered as extending to all 
possible existence, mutable as well as immutable, includes 
every thing, without exception ; and therefore includes 
all that is of no value, as well as all that is valuable...,* 
Hence we cannot, consistently, rank all things under one 
common denomination. A distinction, therefore, must 
be made, betvv^een things of an opposite nature ; they 
cannot. both be valuable. If any thing is really valuable ; 
then that, which is, in its nature, directly opposite to it, 
or inconsistent with it, is of no value. We must,nhere- 
fore, make a distinction between right and wrong ; good 
and evil ; life and death ; happiness and misery. For if 
we confound things together, which are of an opposite 
nature, or invert their order, we shall incur the wo, de- 
nounced by the prophet, " Wo unto them, that call 
evil good, and good evil ; that put darkness for light, and 
light for darkness; that put bitter for sweet, and sweel 
for bitter." (Isa. v. 20.) Holiness and sin, are, in their 
own nature, directly opposite to each other : if holiness, 
therefore, is valuable ; then sin is of no value. Eternal 
happiness and eternal misery are directly opposite to, and 
inconsistent with, each other : if, therefore, eternal hap- 
piness is valuable ; then, eternal misery is of no value..... 
But here you may, perhaps, be ready to say ; That though 
eternal misery, considered in itself, is of no value ; it 
being, in itself considered, infinitely worse than nothings 
yet it maybe attended with some valuable conseqjjen- 
ces, sufficiently great to counterbalauce all the evil, con- 



21ft ON REDEMPTION. £Part I. 

tained in eternal misery ; and even so much more than 
counterbalance, as to render it, on the whole, necessary 
and desirable, that the evil, though in itself, infinitely great, 
should actually take place, for the sake of the good, \a hich 
eould not possibly, in any other way, ever be introduced. 
Therefore, all things without exception, are, on the whole, 
good and valuable, either, as considered in themselves, 
or in their direct or occasional consequences ; and there- 
fore, sin and eternal misery, though in themselves the 
greatest evils, yet considered, as being the necessary 

means of an overbalancing good, are valuable things 

Consequently there is no foundation for that distinction, 
whereby some things are denominated valuable, and oth- 
ers, things of no value : because all things are, on the 
WHOLE, good and valuable. Asa brief, but yet decU 
sive answer, to what is here stated as an objection to the 
leading principles, that have been advanced in the prece-^ 
ding pages, let it be carefully considered, with a serious 
and practical attention, disengaged from any refined sys- 
tem of mere speculation ; That eternal misery, in its 
own essential nature, is such, that it never will, and never 
can, be attended with any consequence whatever, distinct 
from itself, either good or bad ; because it is, in itself, an 
ultimate consequence. It is the last, the final result of 
sin. It is the evil fruit of a corrupt tree. ^' A corrupt 
tree cannot bring forth good fruit." (Math. vii. 18.) 
And unpardoned sin, persisted in through the whole of 
this present probationary state, this accepted time, this 
day of salvation ; or, sin persisted in till it becomes 
absolutely unpardonable, is a tree, or rather the branch of 
a tree, so totally corrupt, that it never can produce, nor be 



Oiap. iCIiJ ON REDEMPTION. 217 

improved as the means or occasion of producing, any 
fruit, but what is evil, only evil, and that continually. 

We shall now return from what may be considered, as 
being, in some measure, a digression from what is of a. 
practical nature, to a more particular consideration of the 
interesting subject, which has already been brought into 
view. In the first place, then, take the absolute sum of 
all that is truly valuable in the whole of the universal sys- 
tcm, with relation to time and eternity. And then you 
will have One absolute Object, infinitely worthy of your 
supreme regard ; infinitely worthy to be " loved with all 
the heart, and with all the soul, and with all the mind.'* 
(Matth. xxii. 37.) You w^ill find, upon examination, 
that this One absoliite sum and source of all possible 
value is essential to the Divine Nature, and is inse|)erable 
from the very existence of the Deity. Can you, with re- 
spect to this, entertain the least degree of doubt ? If so '; 
then, that you may have a view of the horrid and impi- 
ous nature of such a doubt, suppose (if you can, for a mo- 
ment, admit the dreadful supposition) that the abso- 
lute sum of all that is valuable, in the whole of the uni- 
versal system, was to be removed, or annihilated.... Where 
then would be infinite perfection 1 Where would be that 
glorious Being, who justly claims supreme respect, love, 
and obedience from all the inhabitants of heaven and earth! 
In the One, absolute sum of all, which is valuable, is es- 
sentially implied a certain order of things 5 viz. a First, 
Second, and Third. It has been already observed ; That 
aH things in the universal system, containing all that re- 
l^tes to mutable and immutabie ejtistence, are not to be 
confounded together, and ranked under one common de- 

noniiciation, . A distinction^ therefore, must be made be^ 

D 2 



218 ON REDEMPTION LP«t 1. 

tween what is valuable, and what is of no value. It i» 
in that, which is valuable, and in that alone, that we 
shall find that order of things, which has been mention- 
ed. ISow since the Divine Nature essentially contains 
the whole sum and source of all thai is truly valuable ; to 
die Divine Nature, therefore, essentially belongs a certain 
order of things. 

The first thing, in the divine order of things ; or in oth* 
er words, the first truth, in the order of truth, as it sub- 
sists in the Divine Nature, is the truth of the principle ; 
That all, which is valuable, is preferable to its opposite. 
This principle is universally true ; and that we may, for 
the sake of conveiiience, express this truth by one single 
term, we call it prejer ability ; a term derived directly 
from the Xtrva preferable. We may, indeed, make use 
of any other term to express this same truth, if due care 
is taken, to fix, with precision, the exact signification of 
the term, which is employed for that purpose. A variety 
of instances might easily be produced to exemplify this 
remark, if occasion required, or if this was a proper place 
for philological discussion. But this must be omitted for 
the present ; since what is of more serious importance, 
now demands our immediate attention. If we admit ; 
That any thing is preferable to its opposite ; then it wdll 
unversally follow, as a direct and immediate consequence ; 
That the same thing is possible. Hence we have a se- 
cond universal truth, in that order of truth, which sub- 
sists in, and essentially belongs to, the Divine Nature. 
This second divine truth is perfectly equal to the first; 
for it results directly from it, and has an immediate rela- 
tion to it. It is, the-refore, of the same vilue as the first, 
^nd consequently worthy oi the same regaid. As we call 



Chap. Xll.] ON REDEMPTION. 219 

that universal truth, which is first, according to the order, 
in which truth subsists in the Divine Nature, Prefera- 
biht}^ ; so, for a similar reason, we call the second univer- 
sal truth, PossibiUty. The term, possibility^ being de. 
rived from the term, possible, becomes a convenient term, 
by which to express this truth. But since this second 
-universal truth is, in its nature, essentially distinct from 
all common possibility, it is, therefore, of importance, 
that this distinction should be marked by some peculiar 
epithet ; we therefore denominate it practical possibility • 
And the reason for selecting the epithet, practical, is be- 
cause the possibility, to which it is applied, is the direct 
and only object of that peculiar kind of belief, which is 
denominated practical faith. For it is by the exercise of 
this kind of faith alone, that the eternal happiness of de- 
pendent beings, in a probationary state, can be secured ; 
and their eternal misery prevented. To this second uni- 
versal divine truth is appropriated the title of Mediator ; 
and the titles, Redeemer, Saviour, &c. are also frequently- 
used ; all which have precisely the same signification, in 
the economy of Redemption. 

Having introduced to view, two universal Truths re- 
lative to the One 'absolute sum of all that is valuable ; we 
shall now proceed to observe ; That from these Two 
proceeds a Third, which Third is intirely distinct from 
the First and the Second. For the First and Second are 
both present ; but the Ihird is future. The First and Se- 
cond pervade immensity : but the Third inhabits eterni- 
ty ; extending forward through boundless futurity. And 
since it extends through a whole eternity ; therefore, from 
this One eternal truth, or (in the language of sacred scrip, 
tiire) this One eternal Spirit, new vital influences, through 



220 ON REDEMPTION. [tact L 

endless duration, may be continually derived to sijppori 
the life and happiness of all finite beings, who are capa- 
ble of being happy. While, on the other hand, all those, 
who have once passed through the probationary state, 
which is allotted them in the first stage of their existencej 
and have finally closed their eyes on the light of the 
present world, without having previously experienced an 
effectual renovation of heart, by the life-giving lights and 
the sanctifying energy of Divine Truth, will, not by any 
arbitrary pov/er, but from the peculiar nature of theiv 
case, be for ever excluded from all possibility of ever re- 
ceiving any of those happify ing influences. For they will 
be intirely forsaken by the Redeemer....,?^^ possibility of 
all life and happiness : and left absolutely alone with the 
destroyer.„.Ahe original principle of all evil. The two 
final sentences ; ^' Come ye blessed".....and, ^' Depart, 
ye cursed"..... are, each of them, after having once been 
pronounced, absolutely and eternally irreversible. For a 
union with either of the two original principles, viz. that 
of infinite good, or that of infinite evil, having once been 
formed, can never be dissolved. Those, who are united 
to the former, will for ever retain a principle of life ; but 
all who join with the latter, so as to form a fixed agree- 
snent on that side will be totally abandoned by the prin- 
pie of all life and happiness, and for ever subjected to the 
absolute predominant and continually increasing influence 
of the original principle of all evil,.,. .the principle of eter* 
nal death. From the preceding observations it is evi^ 
dent ; That there is essentially inherent, in the Divine 
Nature, One absolute, immutable, and eternal sum of all 
that is valuable. This absolute One, from its vtty na*. 
tyre, is infinitely worthy of all love, honour, praise, rev* 



^♦lap. Kil] ON REDEMPTIOX. g2| 

crence, and adoration. This absolute One does, in the 
^^ery natiu'e of it, imply Three ; to which Three a certain 
distinct Order essentially belongs, viz. That of First, Sc* 
cond and Third. And since these Three are, in respect 
to their value, all perfectly one and the same ; therefore 
each of them is equally and infinitely worthy of the sam^ 
supreme regard. 

Since the very design of language is to introduce and 
communicate ideas ; therefore, if we v/ish to receive and 
retain fixed and determinate ideas of the Three glorious 
subsistences, which essentially belong to the Divine Na- 
ture, we must designate them by certain names. And 
that the names, which we have used for this purpose ane 
not insignificant nor arbitrary, you may be convinced, by 
paying a serious and candid attention to the following ex« 
emplification of the important subject, on which we have 
been treating. 

Let us assume the principle ; That there is one living 
and true God, who is the infinite sum and source of life 
and happiness to all, who are capable of being happy. 
This principle, you will readily grant, to be very impor- 
tant and very interesting, if there is a possibility of its be- 
ing true. • But you must consider ; That the first inqui- 
ty, respecting this principle, is not. Whether there is a 
possibility of its being true ? But the first inquiry is, 
Whether its being true is preferable to its not being true. 
If you admit ; That there is such a pr efer ability ; thea 
it will follow, as a direct consequence, That there is ^ 
possibility, of its being true. There is something ver}* 
interesting in the consideration, that there is a possibility 
of your having the infinite source of all good for your 
boundless and never-failing portion. But then, it still 



^22 ON REDEMPTION. [Part 1. 

remains to be inquired ; Have you any security of this 
inestimable treasure ? has it ever been actually confirm- 
ed to you, so that there is no danger of your losing it ? 
The security or confirmation of the infinite good is what 
we have called consequential necessity. 

The terms that have been used for the purpose of de- 
noting the peculiar properties and distinct order of the 
Three universal truths, subsisting in the Divine Nature, 
are not designed to exclude others from being appropri- 
ated to the same use. And, indeed, other terms are fre- 
quently used to express the Three divine Subsistences, 
Thus, the First is often called, the Father ; the Second, 
the Son, the Mediator, the Redeemer, the Saviour, &c. 
the Third, the Holy Spirit, the Sanctifier, the Comfort- 
er, &c. But it should be carefully considered, and al- 
ways kept in view ; That, not the shape or sound of 
words, in themselves considered, but the realities, they 
are designed to express, are to be regarded. 

That the preceding doctrine of the Three divine Sub^ 
sistences or (as it is commonly called) the doctrine of the 
Trinity, is not a mere useless speculation, but that it is 
of a most interesting nature, and of the greatest practi- 
cal importance, will evidently appear by duly considering 
the special application, which is to be made of it, in all 
cases, to which it will particularly apply. And it is a doc- 
trine, which admits of the highest and most direct prac- 
tical improvement by all beings, who, having already be- 
come heirs of eternity, have the twofold capacity of be- 
ing for ever happy in the full enjoyment of the ever bless- 
ed God ; and of being for ever miserable, by a final and 
intire exclusion from his happifying presence. For the 
purpose of proving and illustrating this infinitely impor- 



Cftap. XII.] ON REDfiMPTION:^ 223 

tant remark, we shall make a particular address to one of 
that class, which has now been described. You actually 
have a soul, which has begun, but will never cease to ex- 
ist. The truth of this principle is already fixed, by a de- 
cree of the Almighty, as firm as his own existence. With 
relation to this soul of yours, there is now, in the hand 
of the Supreme, Omnipotent Agent, a balance of pow- 
er ; on one side of which is suspended your endless hap- 
J>iness, and on the other, your endless misery. One side 
or the other you must unavoidably take. Life and death 
are set before you ; and you now have a natural liberty 
to take either side. That same Omnipotent Being, who 
has already determined your general state of being for ev- 
er happy or miserable, and who now holds the balance, 
by which you are kept suspended between the two ex- 
tremes, will shortly turn the scale, for eternity ; by re- 
mitting his whole power relative to your particular state, 
on one side, and retaining it, on the other. And hence 
will inevitably result your final transition into one of those 
inexpressibly awful extremes, in which oncy whatever it 
may be, you must always remain. For the eternal scale, 
having been, by the exertion of divine power, once turn- 
ed, can never be reversed, as long as eternity itself en« 
dures. Consider then..... seriously consider, what is be- 
fore you. You now stand in the utmost need of a prac- 
tical knowledge of the One absolute, and the Three rel- 
ative Objects of supreme regard. And in the Divine 
Nature, is contained, as we have said, the absolute sum 
of all that is valuable in the whole of the universal sys- 
tem. Hence the following principle is of all other priu- 
ciples the most irapCrtant ; viz That there is One only 
living and true God, who is the infinite source of life 



$24 ON HEDEMPTiON. £Parti' 

and happiness to all beings in the univ^erse, that are capa- 
ble of being happy. In this One principle is contained 
the whole sum of all that is valuable. In the complete 
enjoyment of this, the whole happiness of the Deity in- 
tirely consists ; or in other words, the whole happiness of 
the Deity intirely consists in the complete enjoyment of 
himself with all his glorious perfections. And ymt whole 
happiness, if you should be finally happy, will consist in 
the very same, that is, in the enjoyment of the Deity ; for 
he is the only source of all true happiness. 

It must, however, be observed ; That though this One 
^m of all that is valuable is, in respect to the Deity him- 
self, absolutely secure, yet in respect to you, it is, every 
moment, liable to be for ever lost. For only let natural 
death, to which you are continually exposed, arrest you^ 
in your present situation \ and then all, that is valuable 

in the whole universal system all from which results 

the happiness of the Deity, will be intirely lost to youj 
and lost for ever. But this infinite good is not yet actu- 
ally lost. And this being the case^ its being secured is 
now preferable to its being finally lost : therefore, from 
tliis prefer ability^ direcdy and immediately results the JP05- 
sibility of its being so effectually secured as to become a^ 
firm and immoveable as the existence and the happiness 
of the Deity. The real state of the case, then, is this : 
There is in the divine nature, an infinite good, consisting 
in the whole sum of all that is valuable in the universal 
system. And with respect to this infinite good three 
things are to be distinctly considered. First ; That its 
being effectually secured is preferable to its being fi- 
nally lost. Secondly ; That there is a possibility of 
its being effectually secured. Thirdly ; That there i^ 



S^hap. Xil.j ON REDEMPTION. 

the ACTUAL SECURITY of it, wliicli REMAINS to be in- 
troduced. The two first of these three things are now 
actiuilly present; but the third \^ future. The infinite 
sum of all that is valuable, therefore, is, in respect to 
you, continually liable to be eternally lost, notwithstand- 
ing there being the actual possibility of its being efFectu- 
ally secured. For the possibility itself, in its original 
^tate, does not afford the least degree of actual security. 
But, if 'the possibility of securing this infinite good, does 
not secure it, how then, you will ask, is it ever to be act- 
ually secured ? We answer ; There is one way, and biit 
only one. The possibility itself, which is now actu- 
ally present, must be removed ; and this will open the 
way for the introduction of the security ; or, v/hat we have 
elsewhere called, Consequential Necessity. 

For when this Consequential Necessity is once intro- 
duced by the special removal of the Practical Possibility % 
then that infinite good, which before was liable to be for 
ever lost, will become eternally secure. And thus you 
'will be entitled " to an inheritance, incorruptible and un- 
defiled, and that fadeth not away." (l Pet. i. 4.) You 
will have the great Jehovah, as an infallibly sure, and 
completely satisfying portion. And according to the 
promise made to Abraham, (Gen. xv. 1.) he will be your 
shield, and your exceeding great reward. It is certain, 
that if that possibility^ which is now present, and which 
has an immediate relation to the infinite good, which is 
to be secured, is once removed, by the eceercise of prac- 
tical faith ; then that necessity, which is now future, and 
in which the actual confirmation of the infinite good es- 
sentially consists, will become present, and thus the infi- 
nite good itself will become secure, so that it never cm 

E 2 



226 ON REDEMPTION. [Par^ I. 

be lost ; it will then be as secure to you, as the happiness^ 
of the Deity is to himself. But then it must be consi- 
dered, That whatever is not actually confirmed by ne- 
cessity, even though there is ever so much possibility of 
its being confirmed, is liable to be lost. Therefore, with 
regard to that infinite good.... the One absolute sum of all 
that is valuable, which is the only foundation of all your 
happiness, both temporal and eternal, though there is 
now a complete possibility of its being unalterably 
confirmed; yet since that special necessity, in 
which the confirmation of it wholly consists, has never 
yet been actually introduced, it still remains intirely 
unconfirmed. It is, therefore, continually liable to be 
for ever lost ; for if it should once be lost, it never can 
be recovered through endless duration. And should it 
be your unhappy lot to meet with this inconceivably 
dreadful loss, it will not reduce you to a state of annihi- 
lation, nor leave you in a state of indifference ; but it 
will be the endless source of your perfect and eternally 
increasing misery. It will be that, which will always feed 
the worm, that will never die ; and continually fan the 
fire, that never will be quenched. 

Thus you may see the infinite need, in which you 
stand, of that special necessity, without the actual intro- 
duction of which, you are every moment exposed to fall 
into a state of irrecoverable ruin. In order that you may 
be secured against this tremendous danger, the practical 
possibility, which is now present, and which is the im- 
mediate object of all saving faith, must, by the exercise 
of such a faith, be removed ; in order to open the way 
for the special necessity, which is now future, to become 
actually present; and by being present, to unalterably 



thflp.XIi] bN REDEMPTION. 227 

confirm that infinite good, which, in respect to you, is 
otherwise continually liable to be lost for ever. And 
hence it is, that, to speak in figurative language, the Me- 
diator must die, in order to open the way for your hav- 
ing a sure and never-failing title to life ; a title, which, 
being once actually secured, will be as firm as the exist- 
ence, the glorious perfections, and the immutable felicity 
of the eternal Jehovah. And such a title as this must 
soon..,.very soon, be actually secured ; otherwise, that 
infinite good, which is the only foundation, on which 
your whole happiness intirely depends, will be utterly 
lost, beyond all possibility of recovery. And such a loss 
as this, should you once become the subject of it, will 
inevitably involve you in a state of misery, which lan- 
guage cannot descibe, and of which, even all those strong 
and most affecting metaphors, used for that purpose, in 
the sacred writings, can convey but a very imperfect con. 
ception ; a conception falling infinitely short of the literal 
realityb 

But if the One absolute sum of all that is valuable, was 
once secured to you ; then you would have, as we have 
observed, a most siife title to life and happiness, as last- 
ing as your immortal mind. But since this, at present, 
is not actually the case, you have now, therefore, no title 
to life of any kind, neither temporal nor eternal, but only 
what wholly depends on your fleeting, precarious breath. 
How awfully critical, then, is your case ! If you have 
any degree of sensibility, or seriousness, you must be 
filled with amazement to think...." on what a slender 
thread hang everlasting things !" And should this slender 
thread be cut asunder, while you remain in your present 
situation; then, by this single stroke.. ..this one event, of 



^'26 On redemption. [Part r. 

wbich there is, every moment, the utmost danger, yoa 
would at once lose your all, for eternity !....You would 
not, indeed, lose your own conscious existence ; but, 
what is infinitely worse, than even the utter loss (if that 
was possible) of that principle of perception, which now 
animates your mortal frame, you would lose the happify- 
ing presence of its Almighty Author. And then you 
Ivould have no God, to whom you could look for help ; 
no Mediator, to afford the least assistance ; and conse- 
quently, no comforting nor supporting influences of the 
blessed Spirits And since this will most certainly be the 
unspeakably wretched condition of all, who are arrested 
by temporal death, previous to their having obtained a fix* 
ed principle of eternal life ; therefore presume not to cen- 
sure the pious poet, as having drawn, respecting those of 
this character, a picture of too dark a shade, 

" Death ! 'tis a melancholy day 

*' To those who have no God, 
" When the poor soul is forc'd away 

" To seek her last abode. 

" In vain, lo heaven, she lifts her eyes; 

« For guilt, a heavy chain, 

** Still drags her downwards, from the skiesj 

^hBt, « To darkness, fire, and pain." 

Watts* 

>From what has been observed, you may see, that the 
doctrine, which has been under consideration, is of the 
highest and most interesting practical importance. And 
this doctrine has, in a wonderful manner, been exempli- 
fied by an extraordinary human being, who once appear^ 
cd in our world ; whose birth, life, death, and resurrec- 
tion, were attended with miraculous circumstances. This- 



tbap. Xll.j ON REDEMPTION. 22§ 

person, in order to exhibit to the view of mankind, a 
Sensible representation of the grand economy of redemp. 
tion, and strongly interest their feelings in the doctrine 
to be illustrated, was substituted for the Second of the 
Three Objects of supreme regard in the sacred Trinity.- 
And it is always the case, that whenever any one thing is? 
substituted for another ; then that, which is thus substi- 
tuted, is to be considered as having all the properties of 
that, for which it is substituted. This is the very nature 
and dt%ign of substitution. 

In the course of divine providence, in the several ages 
of the world, there has been, according to the account^ 
transmitted to us, by the sacred writings, a great variety 
of instances, in which sensible objects have been made 
use of, for the purpose of representing and illustrating 
things of an intellectual and spiritual nature. The lan- 
guage of the sacred scripture, in many parts of it, is ve- 
ry highly figurative or metaphorical. This, however,, 
does not, in any degree, impair the truth of it ; because 
the things which are thus figuratively expressed, are, in 
reality, as great as they are represented to be ; and in 
many cases, they are infinitely greater, than what can be 
described by language, even after its having arrived to 
to the highest degree of improvement, which it is capa*^^ 
ble of receiving. But we shall not be liable to be led in- 
to any error of dangerous consequence, when sensible 
objects are used for the purpose of representing spiritual 
things, unless we take the sensible objects, in themselves 
considered, to be literally the same as the things they are 
designed to represents 



230 ON THE SACRED SCRIPTURES. [Part I 

CHAPTER XIII. 

ON THE SACRED SCRIPTURES, 

Introductiori, 



Ti 



HE principal objection, that ever has been, or ever 
can be raised, against the divine original of the scrip- 
tares, is that, which relates to the doctrine of the Trinity^ 

and the economy of redemption through a Mediator 

This doctrine does, indeed, constitute the grand churac- 
teristical distinction between the sacred scriptures and all 
writings of mere human composition. And if it is a 
doctrine of the highest importance, as it certainly is^ 
"which is evident from the general view, that has already 
been exhibited, in the preceding chapter ; then it cannot 
be invalidated by any objection whatever. From the im- 
portance of the doctrine, therefore, we may, independent 
of every objection, infer the reality of its being true. 

For if there is a real importance of any doctrine's be- 
ing true ; then every objection against its being true, 
whatever plausible appearance the objection may assume, 
is absolutely false. A true objection, against any tiling 
that is truly important, is as great a contradiction, as can 
possibly be conceived. It is the universal nature of that 
which is valuable, to be consistent ; whatever is incon- 
sistent, therefore, is of no value. Consequently, if the 
doctrine of eternal salvation, by faith in a Mediator, which 
it is the grand design of the sacred scriptures to exhibit 
to view, is of any importance to mankind, in their pre* 
sent state ; then every objection against this doctrine, as 
being inconsistent, is without any foundation, and conse- 



Chap. Xni.3 ON THE SACRED SCRIPTURES. 231 

quently, the scriptures, which, by way of distinction, 
have been called sacred^ are of divine original. There- 
fore, instead of entering into a train of speculative argu- 
ments, in order to refute particular objections, we shall 
consider the nature and importance of the leading doc- 
trines contained in scripture ; and thence infer the reality 
of their being true, If the doctrines themselves are va- 
luable, then they are consistent ; and if so, then all ob* 
jections, against their being true, are false. The method, 
therefore, which we propose to pursue, is, to take a brief 
view of the doctrines, miracles, prophecies, and figura- 
tive language of scripture. 



SECTION FIRST. 

On the leading doctrines contained in scripture* 

One of the leading doctrines, and that which is the 
foundation of all the rest, is ; That there is one living 
and true God ; That there is but only one ; and that 
he is a Being of infinite, immutable, and eternal per- 
fection. It is not, therefore, to be supposed, that the 
three Subsistences, which have been mentioned, (Chap. 
12) are three conscious agents or three distinct intelli- 
gent beings ; for this would be the same as to suppose, 
that there are three Gods, instead of one. But the three 
Subsistences are to be considered as being absolutely es- 
sential to the existence, the nature, and the perfection of 
the One only living and true God. Thevarenot 
PERSONAL AGENTS, therefore; but they are funpa- 

ME]STAL PRINCIPLES OF ACTION. 



332 ON THE SACRED SCRIPTURES. t^att h 

** Unto thee it was shown/' says Moses, in one of his 
addresses to the children of Israel, " that thou mightest 
know, that the Lord he is God ; there is none else be- 
side him. Hear, O Israel, the Lord our God is one Lord» 
See now that I, even I, am he^ and there is no God with 
me : I kill and I make alive ; I wound and I heal ; nei- 
ther is there any that can deliver out of my hand. (Deut, 
iv. 35. vi. 4. xxxii, 39,) *^ O Lord of hosts, God of 
Israel, that dwellest between the cherubims ! thou art the 
God, even thou alone, of all the kingdoms of the earth ; 
thou hast made heaven and earth. Thus saith the Lord 
the King of Israel, and his Redeemer, the Lord of hosts, 
I am the first and I am the last, and besides me there is 
no God. I am the Loixi and there is none else : there is 
no God besides me." (Isa. xxxvii. 16^ xliv. 6. xlv. 5.) 
^' And this is life eternal, that they might know thee, the 
only true God, and Jesus Christ, whom thou hast sent.'* 
(John xvii. 3.) " As concerning, therefore, tlie eating 
of those things, that are offered in sacrifice unto idols, we 
know that an idol is nothing in the word, and that there 
is no other God but one. One God and Father of all, 
who is above all, and through all, and in you all, For 
there is one God, and one Mediator between God and 
men, the man Christ Jesus." (1 Cor. viii. 4. Eph. iv. 6» 
1 Tim. ii. 5.) 

The scriptures also give a very sublime description of 
the glory, majesty, and power of God. "Who is like 
unto thee, O Lord, among the gods ? who is like thee, 
glorious in holiness, fearful in praises, doing wonders." 
(Exod. XV. II.) *' Sing unto the Lord, all the earth ; 
show forth, from day to day, his salvation. Declare his 
glory among the heathen : his marvellous works among 



i^hap. Xlli] ON THE SACRED SCII*TURES. 233 

all nations. For great is the Lord, and greatly to be prais- 
ed ; he also is to be feared above all gods. For alfthe 
gods of the people are idols : but the Lord made the 
heavens. Glory and honour are in his presence, strength 
and gladness are in his place. Give unto the Lord, ye 
kindreds of the people, give unto the Lord glory and 
strength. Give unto the Lord the glory due unto his 
name. Bring an offering and come before him, worship 
the Lord in the beauty of holiness. Fear before him all 
the earth ; the world also shall be stable that it be not 
moved. Let the heavens be glad, and let the earth re- 
joice : and let many say among the nations. The Lord 

reigneth.'* (1 Chron. xvi. 23 31.) "The mighty God, 

even the Lord hath spoken, and called the earth from the 
rising of the sun, unto the going down thereof. Out of 
Zion, the perfection of beauty, God hath shined. Our 
God shall come and shall not keep silence : a fire shall de- 
vour before him, and it shall be very tempestuous round 
about him. He shall call to the heavens from above, and 
to the earth, that he may judge his people.^' (Psal. I. 

1 4.) " The Lord reigneth, let the earth rejoice : let 

the multitude of isles be glad thereof. Clouds and dark- 
ness are round about him, righteousness and judgment 
are the habitation of his throne. A fire goeth before 
him and burneth up his enemies round about. The 
heavens declare his righteousness and all the people see 
his glory. For thou, Lord, art high above all the earth : 
thou art exalted far above all gods.'' (Psal. xcvii. ], 2, 3^ 
6.) " Behold the nations are as a drop of a bucket, and 
are counted as the small dust of the balance ; behold h^,. 
taketh up the isles as a very little thing. And Lebanon 

is not sufficient to burn, nor the beasts thereof for a burnt 

F 2 



^34 ON THE SACRED SCRIPTURES. [Parti 

offering. All nations before him are as nothing, and they 
are counted to him less than nothing and vanity. Te 
whom will ye liken God : or what likeness will ye com- 
pare unto him?" (Isa. xl. J5.....18.) *' God is jealous 
and the Lord revengeth ; the Lord revengeth and is furi- 
ous : the Lord will take vengeance on his adversaries : 
and reserveth wrath for his enemies. The Lord is slow 
to anger and great in power, and will not at all acquit the 
wicked : the Lord hath his way in the whirlwind and in 
the storm, and the clouds are the dust of his feet. He 
rebuketh the sea, and maketh it dry, and drieth up all the 
rivers : Bashan languisheth, and Carmel, and the flower 
of Lebanon languisheth. The mountains quake at him? 
and the hills melt, and the earth is burnt at his presence 
yea, the world, and all that dwell therein. Who can stand 
btfore his indignation ? and who can abide the fierceness 
of his anger ? his fury is poured out like fire, and the 
rocks are thrown down by him. The Lord is good, a 
strong hold in the day of trouble ; and he knoweth them 
that trust in him. But with an overrunning flood will he 
make an utter end of the place thereof and darkness shall 

pursue his enemies." (Nah. i. 2 *d.) ** God came 

from Teman, and the holy One from mount Paran, his 
glory covered the heavens, and the earth was full of his 
praise. And his brightness was as the light : and he had 
horns coming out of his hand : and there was the hiding 
of his pov^er. Before him went the pestilence, and burning 
coals went forth at his feet. He stood and measured the 
earth ; he beheld, and drove asunder the nations : and the 
everlasting mountians were scattered, the perpetual hills 
did bow: his ways are everlasting." i,Hab» iii. 3.. ...6.) 



Chap XIII.] ON THE SACRED SCRIPTURES. 235 

The scriptures assert, in the most express terms, the 
glorious attributes of the Deity ; such as the following : 

1. Blessedness; that is, complete and independent hap- 
piness : '' Who changed the truth of God into a lie'' (says 
the apostle, speaking of the heathen nations) ** and wor- 
shipped and served the creature more than the Creator, 
who is blessed for ever." (Rom. i. 25.) " According to 
the glorious gospel of the blessed God, which was com- 
mitted to my trust. That thou keep this commandment, 
without spot, unrebukable, until the appearing of our 
Lord Jesus Christ : which in his times, he will show, who 
is the blessed and only Potentate, the Kings of kings, 
and Lord of lords : who only hath immortality, dwell- 
ing in the light, v/hich no man can approach unto, whom 
no man hath seen, nor can see : to whom be honour and 
power everlasting." (J Tim. i. 11. vi. 15.) 

2, Eternity : *^ The eternal God is thy refuge, and un- 
derneath are the everlasting arms. Now unto the King 
eternal, immortal, invisible, the only wise God, be hon- 
our and glory, for ever and ever." (Deut. xxxiii. 27« 
1 Tim. i. xvii.) 

3. Glory : " The voice of the Lord is upon the wa- 
ters : the God of glory thundereth : the Lord is upon 
many waters." (Psal. xxix. 3.) '^ And he" (that is, Ste- 
phen, addressing himself to the Jewish council) *' said, 
Men, brethren, and fathers, hearken : The God of glory 
appeared unto our father Abraham, when he was in Meso- 
potamia, before he dwelt in Charran ; and said unto him^ 
Get thee out of thy country, and from thy kindred, and 
come into the land, which I sliall show thee." (Acts vis. 
2,3-) 



236 ON THE SACRED SCRIPTUliES. [Pari L 

4. Goodness : " For thou, Lord, art good, and ready 
to forgive : and plenteous in mercy unto all them that 
call upon thee. And he said unto him. Why callest thou 
me good ? there is none good but One, that is God.'' 
(Psal. Ixxxvi. 5. Matth. xix. 17.) 

5. Holiness : *' And the Lord spake unto Moses say- 
ing : Speak unto all the congregation of the children of 
Israel, and say unto them : Ye shall be holy ; for I the 
Lord your God am holy. There is none holy as the 
Lord : for there is none beside thee : neither is there any 
rock like our God. And now I am no more in the world, 
but these are in the world, and I come to thee. Holy Fa- 
ther, keep through thine own name, those whom thou 
hast given me, that they may be one as we are. Who 
^hali not fear thee, O Lord, and glorify thy name ? for 
thou only art holy.'' (Levit. xix. 1,2. 1 Sam. ii. 2. John 
xvii. 11. Rev. XV. 4.) 

6. Immortality : - " For this God is our God for ever 
and ever. And the four and twenty elders fell down and 
worshipped him that liveth for ever and ever. And the 
angel, which I saw stand upon the sea and upon the earth, 
lifted up his hand to heaven, and swore by him that liv- 
eth for ever and ever, who created heaven and the things 
that are therein, and the earth and the things that are there- 
in, and the sea and the things that are therein, that there 
should be time no longer. And one of the four beasts (that 
is, one of the four living creatures, referring to EzekiePs 
vision) gave unto the seven angels seven golden vials, 
full of the wrath of God, who liveth for ever and ever." 
(Psal. xlviii. 14. Rev. v. 14. x. 6. xv. 7.) 

7. Immutability : " For I am the Lord, I change not. 
Every good gift, and every perfect gift is from above^ 



Chap. XIII.] 'ON THE SACRED SCRIPTURES, !s]37 

and Cometh down from the Father of Lights, with whom 
is no variableness, neither shadow of turning." (Mai. iii* 
G. Jam. i. 17.) 

8. Incomprehensibility : " Canst thou by searching find 
out God ? Canst thou find out the Almighty unto per« 
fection ? It is as high as heaven, what canst thou do ? 
deeper than hell, what canst thou know ? The measure 
thereof is longer than the earth, and broader than the sea. 
Great is the Lord and greatly to be praised : and his 
greatness is unsearchable." (Job, xi. 7, 8, 9, Psal. cxlv. 3.) 

9. Infinity : " But will God indeed dwell on earth ? 
Behold the heaven and the heaven of heavens cannot con- 
tain thee, how much less this house that I have builded ! 
Am I a God at hand, saith the Lord, and not a God afar 
off?" We also read of " the fullness of him w4io filleth 
all in all." (1 Kin. viii. 17. Jer. xxiii. 23. Eph i. 23.) 

10. Justice: "And Abraham drew near and said. 
Wilt thou also destroy the righteous with the wicked 2 
Peradventure there be fifty righteous within the city; 
wilt thou also destroy, and not spare the place, for the 
fifty righteous that are therein ? That be far from thee to 
do after this manner, to slay the righteous with the wick- 
ed, and that the righteous should be as the wicked ; that 
be far from thee. Shall not the Judge of all the earth 
do right ? He is the rock, his work is perfect ; for all his 
ways are judgment : a God of truth, and without iniqui- 
ty ; just and right is he. Wherefore now, let the fear of 
the Lord be upon you : take heed and do it : for there is 
no iniquity with the Lord our God, nor respect of per- 
sons, nor taking of gifts. Therefore hath the Lord 
watched upon the evil, and brought it upon us : for the 
Lord our God is righteous in all his works which he 



238 ON THE SACRED SCRIPTURES. [Part I. 

doth : for we obeyed not his voice. Yet ye say, The 
way of the Lord is not equal. Hear now, O house of 
Israel, is not my way equal ? are not your ways unequal ? 
And they sing the song of Moses, the servant of God, 
and the song of the Lamb, saying. Great and marvellous 
are thy works, Lord God Almighty, just and true are thy 
ways, thou King of saints." (Gen. xviii. 23.. ..25. Deut, 
xxxii. 4. 2 Chron. xix. 7. Dan. ix. 14. Ezek. xviii. 25. 
Rev. XV. 3.) 

1 1 . Knowledge : " Talk no more so exceeding proud- 
ly ; let no arrogancy come out of thy mouth ; for the 
Lord is a God of knowledge, and by him actions are 
weighed. Known unto God are all his works, from the 
beginning of the world. Great is our Lord, and of great 
power ; his understanding is infinite. Neither is there 
any creature that is not manifest in his sight : but aU 
things are naked and opened unto the eyes of him with 
whom we have to do." (1 Sam. ii. 3. Acts xv. 18, Ps. 
cxlvii. 5. Heb. iv. ) 3.) 

12. Mercy : " And the Lord passed by before him, 
and proclaimed. The Lord, the Lord God, merciful and 
gracious, long-suffering and abundant in goodness and 
truth. Therefore, also now, saith the Lord, Turn ye 
even to me, with all your heart, and with fasting, and with 
weeping, and with mourning j and rent your hearts and 
not your garments, and turn unto the Lord your God : 
for he is gracious and merciful, slow to anger and of great 
kindness, and repenteth him of the evil. Blessed be 
God, even the Father of our Lord Jesus Christ ; the Fa- 
ther of mercies, and the God of all comfort. To the 
Lord our God belong mercies, and forgiveness, though 



Ohap. XUI] ON THE SACRED SCRIPTURES. 239 

We have rebelled against him." (Exod. xxxiv. 6. Joelii. 
12, J 3. 2 Cor. i* 3. Dan. ix. 9.) 

13. Omnipresence : " Whither shall I go from thy 
Spirit? or whither shall I flee from thy presence? If I 
ascend up into heaven, thou art there • If I make my bed 
in hell, behold thou art there. If I take the wings of the 
morning, and dwell in the uttermost parts of the sea : 
even there shall thy hand lead me, and thy right hand 
shall hold me. Can any hide himself in secret places, 
that I shall not see him ? saith the Lord : do not I fill 
heaven and earth? saith the Lord." (Psal. cxxxix. 7.... 
10. Jer. xxiii. 24.) 

14. Omniscience: " The eyes of the Lord are in every 
place, beholding the evil and the good. I know that thou 
canst do every thing, and that no thought can be with- 
holden from thee." (Prov. xv. 3. Job xlii* 2.) 

15. Patience : Now the God of patience and consola- 
tion grant you to be like minded one toward another, ac« 
cording to Christ Jesus. The Lord is not slack con» 
cerning his promise (as some men count slackness) but is 
long suffering to us- ward, not willing that any should 
perish, but that all should come to repentance." (Rom. 
xv. 5. 2 Pet. iii. 9.) 

16. Power : God hath spoken once : twice have I 
heard this, that power belongeth unto God. Lord God, 
behold thou hast made the heaven and the earth by thy 
great power and stretched out arm, and there is nothing 
too hard for thee." (Psal. Ixii. II. Jer. xxxii. 17.) 

17. Righteousness : " The Lord is righteous in all his 
ways, and holy in all his works. O Lord, righteousness 
belongeth mno itiee," (F.sal. cxlv. 17. Dan. ix, 7.) 



^40 ON THE SACRED SCRIPTURES. [Part t 

18. Sovereignty : " For the Lord your God is God of 
gods, and Lord of lords, a great God, a mighty and a 
terrible, who regardeth not persons, nor taketh reward....- 
Who is the blessed and only Potentate, the King of kings 
and Lord of lords." (Deut. x. 17. 1 Tim. vi. 15.) 

19. Truth : *' God is not a man that he should lie, 

neither the son of man that he should repent ; hath he 
said, and shall he not do it ? or hath he spoken, and shall 

he not make it good ? A God of triith, and without ini- 
quity, just and right is he. Sanctify them through thy 
truth ; thy word is truth. The Lord is the true God, he 
IS the living God, and an everlasting King." (Num. xxiii^ 
19. Deut. xxxii. 4. John xviL 17. Jer. x. 10.) 

20. Wisdom : " Daniel answered and said : Blessed 
be the name of God for ever and ever : for wisdom and 
might are his. He hath made the earth by his power, he 
hath established the world by his wisdom, and hatfi 
stretched out the heavens by his discretion. Now unto 
him that is able to keep you from falling, and to present 
you faultless before the presence of his glory with ex- 
ceeding joy, to the only wise God our Saviour, be glory 
and majesty, dominion and power, both now and for ev- 
er. Amen." (Dan. ii. 20. Jer. x. 12. Jude 24.) 

From the passages that have been cited, together with 
numerous others, which will present themselves to the 
view of all, who, with due attention, peruse the sacred 
volume, it is evident, that the scriptures maintain, in 
the most express and indubitable terms, the doctrine of 
the existence and absolute perfection of one only living 
and true God. And we do not merely say ; That this 
doctrine, if it is true, is of the highest importance ; but 
we directly assert, That its being true^ is of the highest 



Chap. XIII.] ON THE SACRED SCRIPTURES. 241 

importance ; or that its being true^ is infinitely prefer. 
ABLE to its not being true; and therefore, that nothing 
is inconsistent with its being true. For if any thing 
whatever is really inconsistent with the doctrine's being 
true ; tlien its being true is of no value or importance. 
But the doctrine, which is now under consideration, im- 
mediately relates to that, which does, in the very nature 
of it, essentially imply all, that is really valuable or im- 
portant, in the universal system. For to say ; That a 
Being of infinite perfection is nothing, or is of no value, 
implies a direct contradiction in terms. Absolute per- 
fection, implying universal, immutable, and eternal feli- 
city, is something which is, in itself, infinitely valuable ; 
that is, it is infinitely valuable to the Deity, to whom it es- 
sentially belongs, whether it is, or is not, of any value to 
finite beings. For, the solution of the question : Whether 
the infinite sum of all possible good, whichjis essentially im- 
plied in the universal system of absolute perfection, and 
of which it is the peculiar property of the Deity to have 
the original possession, can be of any value to those, who 
belong to the mutable system, and who have not any ori- 
ginal security of this infinite good ; intirely depends on 
another leading doctrine, which it is the grand design of 
the sacred scriptures to exhibit to view ; viz. the doc- 
trine of a Mediator. Utterly unavailing is a belief in the 
doctrine of the existence of one God, without a practi- 
cal belief in tha doctrine of a Mediator between God and 
man. 

The scriptures frequently mention Three distinct Ob- 
jects of regard, as having a subsistence in the Divine 
Nature. These are denominated, the Father, the Son^ 

G2 



242 ON THE SACRED SCRIPTUKES. [Fart i. 

and the Holy Spirit. And these Three, since they are all 
of the same value and of the same importance, consider- 
ed as being the proper Objects of our special regard, in 
the economy of Redemption, are said to be one. They 
are all implied in one and the same Being, and are all of 
the same Divine Nature. Therefore, the doctrine of 
Three special Objects of supreme regard, subsisting in 
the Divine Nature, does not imply. That there are Three 
distinct intelligent Beings. For it is a plain dictate of 
reason, and fully proved by scripture, that there is but 
only One infinite all-perfect Being.. ..One universal, im- 
mutable, and eternal conscious Mind. But then the glo- 
rious and blessed nature of this one Being, is such, as 
to render him the proper Object of a threefold regard.... 
Let us call the vi^hole sum of all that is valuable in the 
universal system, the heavenly treasure. Then 
this heavenly treasure is something that essentially be- 
longs to the Divine Nature, and it is that of which the 
Deity has an original, immutable, and eternal possession. 
It is this inestimable, this One boundless treasure, which, 
as it relates to all finite beings, who are capable of hap- 
piness, is the proper Object of a threefold supreme re» 
gard ; that is ; there are three distinct things, respects 
ing it, which are to be brought into view ; and each of 
them demands supreme regard. 

First, the impwrtance of its being secured in preference 
^0 its being finally and eternally lost. 

Secondly, the practical possibility of its being secured. 

Thirdly, the absolute impossibility of its being lost ; 
That is, the actual security itself. 

These Three infinitely interesting Objects, all belong 
to the Divine Nature ; and each of them is, by the very 



Chap. XIII.1 ON THE SACRED SCRIPTURES. 143 

terms, made use of to express it, worthy of supreme re- 
gard. For it must be admitted ; That the heavenly trea- 
sure's being secured, in preference to its being finally 
lost, is an object of infinite importance, and therefore 
worthy of the supreme regard of all beings, who are ca- 
j>able of being happy. But if its being secured is pre- 
ferable to its being lost ; then it follows as a direct and 
immediate consequence, that there is a possibility of 
its being secured. These two grand Objects, that have 
now been mentioned, are both present ; there is a Third> 
which is of the same importance as the First and Second, 
which is not present^ but is future^ and remains to be in- 
troduced ; and that is, the impossibility of the heavenly 
ti'easure^s being lost ; which is the same as the infallible 
confirmation of the mfinite good^ 

Hence you may see, with respect to the adorable Dei- 
ty, the one only living and true God, that such is his glo- 
rious nature, as to imply Three distinct objects, every 
One of which is equally and infinitely worthy of supreme 
regard. With respect to the Deity, there neither is, nor 
ever was, any possibility of evil : with respect to him, 
therefore, the heavenly treasure, which is implied in his 
blessed nature, always was, is now, and eternally will be, 
unalterably secure. But with respect to finite beings, 
who are capable of happiness, the case is intirely differ- 
ent. For, with respect to them, there is an original pos*^ 
sibility of infinite evil, as well as a possibility of good. 
Therefore, the heavenly treasure, or tlie infinite sum of 
all good, is, previous to its being actually confirmed, con* 
tinually liable to be eternally lost ; and in the loss of all 
good, infinite evil is necessarily implied. Hence arisen 
a most interesting inquiry of th€ highest prsGtical imjpoifv 



244 ON tHE SACRED SCRIPTURES. [Pirt t 

tance ; How is that infinite sum of all good, which is^ 
implied in the Divine Nature, to be so confirmed to- 
those, who have not as yet been finally cut off from all 
happifying communications with the Deity, that it can 
never be lost, and so that the opposite infinite evil can 
never be introduced ? We answer : There is one, and 
but only one, way in which this can ever be done ; and 
that is, by removing the original possibility, which has 
an immediate relation to the infinite good. This will 
open the way for the immediate introduction of a new 
possibility, by which, when it is once introduced, the in- 
finite sum of all good will be unalterably confirmed to 
him, whoever he may be, in respect to whom, this alk 
important operation is performed. This new possibility, 
which is thus to be transmitted from the future to the 
present, is the eternal seal of that glorious inheritance, to 
which every true christian has a most sure and infallible 
title. The possibility, which is naw present, does not, 
in its original state, imply any confirmation or security of 
the infinite good to which it relates^ But this original 
possibility, being of the same value as the infinite good 
itself, is of such a nature, that it may be exchanged for 
a NEW possibility : or which is the same, it may be re- 
newed. And, in its renewed state, it will have an im- 
mediate relation to the infinite good, as before. And not 
only so, but it will be inconsistent with the possibility of 
infinite evil, and will, therefore, imply an unalterable con- 
firmation of all that is valuable. Hence it is, that the 
heavenly treasure, to which every true christian is enti- 
tled, is represented as being procured by the death of the 
Mediator, and it is called, *' the purchased possession." 
** For if, when we were enemies, we were reconciled to 



Chap. XIII.3 OK THE SACRED SCRIPTURES. 245 

God, by the death of his Son ; much more, being recon- 
ciled, we shall be saved by his life. In whom also we 
have obtained an inheritance, being predestinated accor- 
ding to the purpose of him, who worketh all things after 
the counsel of his own will : that we should be to the 
praise of his glory, who first trusted in Christ. In whom 
ye also trusted, after that ye heard the word of truth, the 
gospel of your salvation : in whom also, after that ye be- 
lieved, ye were sealed with that Holy Spirit of prom- 
ise, which is the earnest of our inheritance, until the re- 
demption of the PURCHASED POSSESSION unto the praise 
of his glory." (Rom. v. 10. Eph. u 11. ....14) 

That possibility, which is, in the divine nature, the se - 
cond object of supreme regard, is the peculiar object of 
all practical faith : which is the foundation of that kind of 
exercise, which we call special volition. It is the nature 
of volition or desire, (which are here used as synonymous 
terms) to relate to the want of the thing desired ; that is, 
it is the nature of desire to produce the want of its object. 
Hence it is by the exercise of practical faith, that the 
wa7it of the possibility, which immediately relates to the 
infinite sum of all good, is produced. In consequence 
of which want, a new possibility is transmitted from the 
future to the present, to supply the want of the one, that 
is removed : which new possibility, when it becomes 
present will have the same relation to the infinite sum of 
all good, as there was before, and will imply an absolute 
and eternal confirmation of the infinite good to which it 
relates. And here it is observable : That the removal of 
the original possibility of all good, and the consequent 
introduction of the new possibility, by which the infi- 
nite good is sealed or unalterably confirmed, are in 



MQ ON THE SACKED SCRPTURES. [F*aft t 

scripture represented by the beath and ^resurrec- 
TioN of the Mediator. And it is the Holy Spirit which 
seals or confirms, unto all true christians the sum of all 
good, which is implied in the nature of the Deit}% 
Since there is, in the original state of things, relative to 
the mutable system, a principle of infinite good and aL 
so a principle of infinite evil. Therefore in order that the 
original principle of evil may be destroyed, a nevr 
principle must be transmitted from the future to the pre- 
jsent. But there is no Vv^ay, in which this ne^v principle 
can be introduced, but only in removing, by the exer- 
cise of practical faith, the original principle of good. 
** Knowing this, that our old man is crucified with him, 
that the body of sin might be destroyed, that hence* 
forth we should not serve sin. Therefore being justi- 
fied by faith, we have peace with God through our 
Lord Jesus Christ : by whom also we have access by 
faith, into this grace, wherein we stand, and rejoice in 
the hope of the glory of God. And not only so, but 
we glory in tribulation also, knowing that tribulation 
worketh patience ; and patience, experience; and expe- 
rience, hope ; and hope maketh not ashamed, because 
the love of God is shed abroad in our hearts, by the 
Holy Ghost, which is given unto us. For when we 
were without strength, in due time Christ died for the 
ungodly. Much more then, being now justified by 
his blood, we shall be saved from wrath through him. 
For, if, when we wei*e enemies, we were reconciled to 
God by the death of his Son : much more being recon- 
ciled, we shall be saved by his life. And not only so, 
but we also joy in God, through our Lord Jesus Christ, 
by whom we have now received the atonement. Elect, 



Chap. XlII] ON THE SACRED SCRIPTURES. Jli'/ 

according to the foreknowledge of God the Father^ 
tlirough sanclification of the Spirit unto obedience, and 
sprinkling of the blood of Jesus Christ ; grace unto you, 
and peace be multiplied. Blessed be the God and Fa- 
ther of our Lord Jesus Christ, who accoi ding to his abuiu 
dant mercy hath begotten us again unto a lively hope, by 
the resurrection of Jesus Christ from the dead, to an in« 
heritance incorruptible, and undehled, and that fadeth not 
away, reserved in heaven for you, who are kept by the 
power of God through faith unto salvation, ready to be 
revealed in the last time. For we are his workmanship* 
created in Christ Jesus, unto good works which God hath 
before ordained that we should walk in them. Where- 
fore remember, that ye, being in time past Gentiles ill 
the flesh, who are called uncircumeision by that which is^ 
called the circumcision in the flesh made by hands ; that 
at that time ye were without Christ being aliens from thd 
commonwealth of Israel, and strangers from the cove* 
nants of promise, having no hope and without God in the 
world ; but now, in Christ Jesus, ye, who were some- 
times afar off, are made nigh by the blood of Christ. 
For he is our pcace^ who hath made both one, and hath 
broken down the middle wall of partition between us : 
having abolished in his flesh the enmity, even the law of 
commandments, contained in ordinances, for to make in 
himself, of twain, one new man, sO making peace ; that 
he might reconcile both unto God in one body by the 
cross, having slain the enmity thereby. And came and 
preached to you who were afar off, and to them that wer6 
iiigh. For through him we both have an access by one 
Spirit unto the Father. Now therefore ye are no morestran- 
;ftTB and foreigners, but fellow citi^etrs with the saints^ 



^48 ON THE SACRED SCRIPTURES. tPart L 

and of the household of God. This I say, therefore, and 
testify in the Lord, that ye henceforth walk not as other 
Gentiles walk, in the vanity of their mind : having the 
understanding darkened, being alienated from the life of 
God, through the ignorance that is in them, because of 
the blindness of their heart j who, being past feeling, 
have given themselves over unto lasciviousness to work 
all uncleanness with greediness. But ye have not so learn- 
ed Christ : if so be that ye have heard him, and have 
been taught by him, as the truth is in Jesus : that ye put 
off, concerning the former conversation, the old man, 
which is corrupt according to the deceitful lusts ; and be 
renewed in the spirit of your mind ; and that ye put on 
the new man, which after God is created in righteousness 
and true holiness. And grieve not the Holy Spirit of 
God, whereby ye are sealed unto the day of redemption." 

(Rom. v. 1 11. vi. 6. 1 Pet. i. 2. p. .5. Eph. ii. 10....„ 

19. iv. 17, kc,) 

In the passages, that have now been cited, the Father, 
the Son, and the Holy Spirit are, in express terms, re- 
peatedly mentioned. And that the doctrine, relating to 
these Three glorious Objects of supreme regard, is not 
a matter of mere speculation, but that it is immediately 
interesting, in the highest degree, and of the greatest 
practical importance, is evident from an impartial view 
of the nature of the doctrine itself, as well as from the 
consideration, that it is the sum and substance of the 
whole, that the gospel contains. By expunging this doc- 
trine from the bible, you will, at once, divest that sacred 
book of all its real w'orth and excellence. But perhaps 
you may be ready to say ; That even though you should 
intirely discard this doctrine, you might notwithstanding, 



Chap. Xlli j ON THE SACRED SCRIPTURES. 249 

Still retain a belief of the existence of one God. Let this 
be granted ; and then it may be inquired ; What prac 
tical use can ever be made of such a belief? You believe 
in the existence of one God ; and what then ? What is 
tiie nature of this God, who is the object of your belief ?^ 
You cannot choose him for your portion, while you deny 
that there is any thing in his nature, really valuable and 
<jxcellent ; so as to render him the proper object of your 
choice. You cannot look to him for any comfort or en» 
joyment while you deny^ that there is any possibility oi 
having access to him by faith and prayer. You Cdiiao: 
trust in him for safety, while you deny, that there is any 
foundation in his nature for his securing to you the pos- 
session of any good, or preventing your falling into a state 
of infinite evil. 

You are made capable of enjoying happiness, even a 
happiness perfect in degree, and of endless duration. But 
according to the supposition, which we have admitted, 
for the sake of just taking a view of the horrid conse- 
quences, that attend it, there is no where in the universal 
system, not even in the divine nature, any object, suited 
to happify your soul. Or allowing that there is, in 
the Deity, the whole sum of all, that is valuable and ex- 
cellent, even to an infinite degree ; yet there is no possi- 
bility of your having any access to this supreme good. 
But even granting, that there is such a possibility ; yet 
there is, at the same time, in the opposite scale, a possi- 
bility of your falling into a state of infinite evil ; and 
therefore a possibility of your for ever losing the whole 
sum of all good, and of being completely miseruble 
through duration without end. And amidst all tliis sur- 

H2 



250 OJSr Ti^£ SACHEIi SCtllPTuREg £ Part 2- 

rounding and impending dange7\ too great for language 
to express, or imagination to conceive, which every mo^ 
ment awaits you, there is no security to be any where 
found, in immensity, nor eternity. How unspeakably 
dreadful, then, is your situation, with all your belief in the 
existence of one God, while you deny those all- impor- 
tant properties of his nature, without which your exi«- 
tence is continually liable to be rendered infinitely worse 
than nothing 1 For by denying, that is, practically deny- 
ing, (whatever you may admit in speculation) those pecuU 
iar properties of the Divine Nature, and continuing to de- 
ny them, only for a short timcy you will, so far as it relates 
to yourself, effectually destroy the universal principle of 
all good ; in consequence of which nothing will remain, 
but an unalterable principle of evil, to take an intire and 
eternal possession of your soul. And, in this case, you 
will be utterly banished from all good, and consigned 
over to all evil ; you will absolutely lose your God ; even 
the Father, Son, and Holy Spirit. And when the JDeity, 
as to his happifying presence, wholly withdraws himself 
from you, never more to return ; and while there is no 
one, in all his boundless dominion, to speak to you one 
comforting word, he will say, in his parting and final ad- 
dress ; " This is thy lot, the portion of thy measures from 
me ; because thou hast forgotten me, and trusted in false- 
hood." (Jer. xiii. 25.) 

Hence you may see that there is, before the progress- 
ive state of things, in the mutable system, to which you 
belong, has arrived to this awful crisis, an infinite impor- 
tance of your having a Saviour, to open the way for the 
introduction of an infallible security, against that tre- 
aaendous consequence, which, without such security, most 



Cifsp. Xm.] ON THE SACRED SCRIPTURES. 25 i 

certainty will, even within a very short time, inevitably 
follow. The whole foundation, which supports you, in 
the first stage of your existence, has already begun to be 
undennined, and is, every day, and every hour, fast ad- 
vancing towards a final dissolution, if, therefore, you 
should not, before the foundation, which has supported 
you in time past^ is wholly removed, lay up for yourself 
(to use the language of the apostle) ^' a good foundation 
against the time to come, that you may lay hold on 
eternal life," you must very soon meet with a most dread- 
ful and irrecoverable fall. To prepare tlie way for your 
final ruin, nothing is required above the ordinary course 
of nature ; but, in order to prevent it, a special divine 
interposition is indispensibly requisite. And by this spe- 
cial divine interposition is meant, the effectual influence 
of the Holy Spirit. This effectual influence is the only 
confirming seal of that inheritance, which is incorrupt- 
ible, and undefded, and that fadeth not away, and which is 
reserved in heaven, that is, subsists in the Divine Nature, for 
all true believers. It must be observed : That, as long as 
the principle of infinite evil remains, the heavenly treas- 
ure will, from the very nature of the case, be insecure, 
and, therefore, will be continually liable to be for ever 
lost. But the original principle of evil will always re- 
main, till something, which is inconsistent with it, is ac- 
tually introduced, so as to intirely destroy it. Now the 
original principle of good is (before the infinite good it- 
self is intirely and for ever lost) something which is ca? 
pable of being exchanged for a new principle ; that 
is, it is capable of being removed, so as to open the 
way for the introduction of a new principle. The new 
principle, thus introduced, in consequence of the re^ 



252 ON THE SACRED SCRIPTURES. LPapt I 

MovAL of the preceding one, is that, and that only, which 
will destroy the original principle of infinite evil. And 
hence it follows : That when the principle of infinite 
good falls to rise again, in a renewed state ; that is, when 
it is exchanged for the new principle ; then the principle 
of infinite evil (just as far as it relates to any individual 
in favour of whom this divine operation is actually per- 
formed) will finally fall, to rise no more. And thus the 
new principle will unalterably confirm the infinite good, 
which before was liable to be lost. And therefore, the 
happy individual, who has a special interest in this all- 
important affair, will have the Deity himself, with all the 
peculiar properties of his nature, for his boundless and 
never-failing portion. Inexpressibly happy are all those, 
who have been the real subjects of this amazing change, 
whom God " hath made meet to be partakers of the inhe- 
ritance of the saints in light : and hath delivered them 
from THE POWER OF DARKNESS, and hath translated 
them into the kingdom of his dear Son." (Col. i. 12, 13.) 
Who is there that can spend a moment's serious reflec- 
tion on the interesting nature of this change, and yet feel 
indifferent whether he has actually experienced it or not B 
With respect to any, who are, and continue to be, of this 
character, it is certain, that they will shortly meet with an 

inexpressibly dreadful change in the opposite extreme 

For there is not only a way, in which the infinite sum of 
all good may, if it is seasonably done, be unalterably se- 
cured ; but there is also a way, in which this infinite goodj 
as it relates to finite imperfect beings, may be eternally 
lost. For in every instance, in which there is a possibility 
of infinite evil, and in many instances, this is a most seriou^ 
and alarming fact, it follows, from the very nature of the 



jQ&p. XHL] ON THE SACRED SCRIPTURES. 253 

case, that there is no security of any good, neither in- 
finite nor finite. In this case, therefore, there is no true 
peace nor safety ; but all good is continually liable to be 
lost, even irrecoverably lost for ever. For it implies a 
direct contradiction tp suppose : That there ever can be 
the actual security of any good, before the original 
principle of infinite evil is absolutely destroyed. And 
there is no way, in the universal nature of things, in 
which this original principle ever can be exterminated, 
but only by giving up the Mediator, in exchange for the 
Holy Spirit. Hence we may see the indispensible neces- 
sity (to use the language of scripture) of the death and 
RESURRECTION of the Mediator, in order to our being 
delivered from a state of spiritual death, and introduced 
into that of eternal life. 

It has been shown, that, previous to the final loss of 
infinite good, as it relates to any one, who belongs to the; 
mutable system, there is a way, in which something may 
be transmitted from the future to the present, which will 
have such a counteractive influence, as to intirely destroy 
the original principle of evil ; in consequence of which, 
the infinite sum of all good will be unalterably confirm- 
ed. What this counteractive influence is, and how it is 
to be introduced, has been already explained. We shall, 
therefore, now proceed to observe : That, as long as the 
original principle of evil actually remains unremoved, 
there is continual danger of its being unalterably con- 
firmed, by the introduction of something, which is intire- 
ly subversive of all good, and attended with infinite evil, 
as its necessary consequence. If you inquire, what this 
is ? We answer ; it is falsehood; viz. that falsehood, 
which belongs to all those^ who^ by transgressing tlie 



\ 



254 ON THE SACRED SCRIPTURES. tPart L 

law, and finally rejecting the gospel, have completely 
:Slled up the measure of their iniquities ; or, in other 
words, it is that falsehood, which belongs to every final- 
ly impenitent sinner. And by a finally impenitent sin- 
ner, is meant any one, who is, by death, introduced into 
the eternal world, before the principle of evil, with re- 
spect to him, has been actually removed, by the counter- 
active influence of the Holy Spirit. And hei*e it is wor- 
thy of special observation : That, if finite free agents, in 
strict obedience to the moral law, had never had any con- 
nexion v/ith the original principal of evil ; but had, ac* 
cording as they were expressly directed, referred that in- 
tirely to the management and disposal of the suprem*e 
universal Agent; then, no falsehood, and consequently 
np evil, Tvould ever have been introduced. And there- 
fore there would have still remained the same foundation, 
as there was, in the original state of things, for the intire 
and absolute removal of all possibility of evil. And in 
consequence of such a removal, the infinite sum of all 
good, subsisting in the Divine Nature, would have been 
unalterably confirmed to all finite perceptive beings, as 
well as to the Deity himself. And therefore the mutable 
system, though it would still have been capable of being 
continually enlarged, by the vital energy of the Holy 
Spirit, whose influence extends through all futurity ; yet 
amidst all its new degrees of endless, progressive improve- 
ment, would have perfectly harmonized with the immutable 
system of infinite perfection ; in this case, therefore, there 
would have been the whole sum of all possible good, 
without any evil. But it is now for ever too late to ad- 
mit, in its original extent, this agreeable supposition ; be- 
cause, by the introduction of sin, and the consequent at* 



0!t 



Cljap. 2CIII.] AN THE SACRED SCRIPTURES-. 2b 

tual existence of natural evil, it has now become, and 
will always continue to be, contrary to fact. For though 
the case, with regard to the immutable system of infinite 
perfection, and consequently, with regard to the Deity, 
considered in himself, is just the same as it would have 
been, if no evil had ever existed ; yet the mutable sys. 
tern, as far as it respects some of the individual percep- 
tive beings, who belong to it, has, by the final loss of that 
infinite good, which, according to the original constitu- 
tion of things, might have been infallibly secured, and 
by the introduction of that infinite evil, which might have 
been wholly prevented, received an essential injury, be- 
yond all possibility of any reparation. But if those in- 
dividual perceptive beings, referred to, in the case that 
has been mentioned, have introduced no disorder into the 
immutable system of infinite perfection, and therefore 
have done no injury to the Deity, to whom that system 
peculiarly belongs ; then why should he interfere, so as 
to punish them, for any thing they have done, in that mu- 
table system, on which his existence and happiness has 
no dependence ? We answer ; Though they have not in« 
jured the Deity, in relation to himself; yet, as it relates 
to them, they have essentially injured him, even to an in^ 
finite degree, by intirely and eternally divesting him of 
all the adorable and infinitely amiable properties of his 
nature. For : 

First ; they cannot possibly chuse him for their happi- 
fying portion. Because, by transgressing the moral 
law, and rejecting the gospel, they have opened the 
way for the introduction of that falsehood, by which the 
original principle of infinite evil has become unalterably 
confirmed ; and therefore the infinite sum of all good, 



^5o ok THE SACREi> SCRIPTURiiiS, [^art 1- 

which might have been for ever secured to them, is now 
totally destroyed, and irrecoverably lost. And conse- 
quently, there now remains nothing in the nature of the 
Deity, (ts fiG relates to them, that can ever render him 
the object of their choice. 

Secondly ; tlie Deity can never be the object of their 
desire. Because there is nothing in his nature, which 
to them can be desirable. There is no possibility of 
their having access to his favourable presence ; for the 
principle of all good, having utterly forsaken them, no- 
thing remains^ but only the original principle of infinite 
evil. This is their final and eternal portion. 

Thirdly ; since the whole sum of all that is valuable 
in the universal system, is, in respect to them, finally 
lost, and there remains no possibility of its ever being 
Irecovered ; therefore, they never can place any ti^ust in 
the Deity for safety. In consequence of the infinite in- 
jury they have done to his nature and character, he is 
become to them^ a God that cannot save. There is no 
place in immensity, and no period in eternity, that can 
afford them any safety, whereby they can ever be entitled 
to happiness or freed from misery. They have so in- 
jured the Deity, in his nature and character, as to ren- 
der the state of things infinitely worse, to them^ than if 
there was no God, and no existence in the universe. 

There was, relative to the mutable system, as wc 
have already observed, an original principle, which, 
though not evil in itself, yet was the foundation, with- 
out which evil could never have actually existed. There 
was a moral law, resulting from infinite benevolence, 
whereby all finite free agents were absolutely prohibited 
from forming any connexion with this original principle, 



t^frap. XIII.] ON THE SACRED SCRIPTURElS. 257 

and were directed to leave it intirely with the Deity, 
for him to dispose of, that when the proper time should 
arrive, it might be wholly removed out of the system. 
But those wretched beings, whose case has been men- 
tioned, for it infinitely exceeds the power of language to 
give an adequate description of it, have transgressed the 
law, relative to the original principle of evil. They 
hav^not indeed, taken this principle out of the hand of 
the Deity ; but they have taken it in his hand ; that is, 
they have taken hold of his power on the forbidden 
side. And by thus doing, they have opened the way 
for the introduction of that falsehood, which is incon- 
sistent with the infinite sum of all good, as it relates to 
them ; which falsehood therefore, by destroying infinite 
good, has actually introduced, and unalterably confirm- 
ed the existence of infinite evil. And therefore the ori- 
ginal principle of evil, which^ if they had let it intirely 
alone, could never haye done them any harm, has now 
taken fast hold of them, and from its tremendous grasp, 
they can never escape. After a due consideration of 
what has now been observed, it will be impossible for 
you to doubt whether there can be such a thing as sin 
against God ; or whether finite beings can be guilty of 
any sin that implies an infinite evil. Therefore, it is ev- 
ident, That though the Deity, considered in himself, is 
absolutely unchangeable i yet, considered with relation to 
finite beings, there may be, in some cases, an intire 
change in his whole nature ; viz. in the case of those, 
with respect to whom, in consequence of their transgres- 
sion of the moral law, and rejection of the gospel, that 
falsehood, which is inconsistent with the infinite good- 
ness of the divine nature, has been actuallv introduced* 

I 2 



25& ON THE SACRED SCRIPTUKES. [Farr I 

And the divine nature, relatively considered, being once 
wholly divested of all goodness, will be infinitely chang- 
ed, w^ithout any possibility of its ever being restored 
again, to its former state. And the case, with relation 
to thoscy in respect to whom, such an awful change has 
taken place, will be exactly the same, as if the Deity him- 
self was, in reality, thus changed. The following exam- 
ple, though it will indeed fall infinitely short of the Aing 
to be exemplified^ may serve, notwithstanding, to confinn 
the truth of this observation^ If your eyes were intirely 
put out ; then the case, with respect to you, in particu- 
lar, as far as it relates to the light of the sun, would be 
exactly the same, as if the sun itself, that bright lumina- 
ry in the heavens, was totally extinguished. Therefore, 
with regard to those individual perceptive beings, in re- 
spect to whom, all good is totally intercepted, by the in- 
tervention of falsehood, the case is just the same, as if 
the divine nature itself was intirely divested of all good- 
ness. Tlie case is just the same, as if there was no prin- 
ciple, in the universal system, but only that of evil, with- 
out any principle of good. Consequently those unhap* 
py beings can have no intercourse nor connexion with 
those Three adorable Subsistences, which constitute the 
peculiar glory and excellency of the Divine Nature. 
They can have, in the Deity, no Father to be a fountain 
or source of happiness ; no Son to be a Redeemer to 
open a way for support or safety ; and no sanctifier to af- 
ford any security by the communication of any comfort- 
ing, or vital influence. Previous to the awful crisis, when 
falsehood had confirmed the principle of infinite evil, 
there was, as the apostle hd< declared, a foundation " for 
the remission of sins, that are past, through the forbear- 



Chap.XllI] ON THE SACRED SCRIPTURES. 259 

ance of God ;" but now, that foundation, being- intirely 
and for ever removed, '* there remaineth no more sacri« 
fice for sins." .^False perception, having now taken full 
posses^'on of the past, and extending its whole influence 
to the present, will always continue to operate, with in- 
creasing strength, till eternity itself is exhausted, by flow- 
ing in an endless series of successive moments of time, 
from the future to the present, and from the present to the 
past. And, therefore, this amazing operation, for ever 
acquiring new degrees of force, will be performed with- 
out any intermission, till the past becomes a boundless 
ocean. This is what is, in the figurative language of 
scripture, represented by " the bottomless pit," and " the 
lake that burns with fire and brimstone." (Rev. ix. 2. 
xxi. 8.) We shall, therefore, now leave these wretched 
victims of eternal vengeance, since their case has already 
become utterly helpless and hopeless, and return tq, the 
consideration of the infinite importance of the doctrine 
of the Mediator, to those who yet remain in a probation- 
ary state. We have already observed : That there are, 
in the original state of things, relative to the mutable 
system, a principle of eternal life, and also a principle of 
eternal death. The original principle of eternal life is 
of such a nature, that it is capable of being exchanged 
for a new principle, by the counteractive influence of 
which, when it is actually transmitted from the future to 
the present, the original principle of eternal death will 
be destroyed* But if this all-important exchange should 
not be seasonably made ; then sin, which has already be- 
gun to operate, will shortly finish its work, by introduc- 
ing into the mental system, a perfect degree of falsehood ;. 
by which falsehood, thus introduced, the principle af all 



2$0 ON THlE SACRED SCRIPTURES. [Part L 

life will be absolutely excluded, and consequently the 
principle of eternal death will be unalterably confirmed ; 
and being once confirmed, it will for ever maintain, over 
the wretched soul, to which it immediately relates, its 
merciless dominion ; an which case the soul will be ut^ 
terly lost beyond all possibility of recovery. 

The all important exchange, which, in the exercise of 
practical faith, is made by the removal of the original 
principle of life, and the consequent introduction of the 
new principle, by the counteractive influence of which 
the destroyer is destroyed, is represented, as we have 
said, in the sacred scriptures by the death and resurrec- 
tion of the Mediator, Hence it is, that the Mediator, by 
dying and rising again, completely conquers the original 
principle of death ; and thus infallibly secures, to all, who 
are united to him, eternal life. For the original principle 
of infinite evil being once destroyed, the whole founda- 
tion of that inconceivably dreadful prison, which sin had 
begun to build for the eternal confinement of the soul, will 
be intirely and absolutely overthrown ; and therefore all 
whom " the Son makes free, are free indeed." (John viii. 
36,) But if sin is left to finish the work, which it has al- 
ready begun, and no effectual counteractive influence is 
transmitted from the future to the present ; then it will 
be but a short time, before all good will be intirely ex- 
cluded, and consequently all evil will take the absolute 
and eternal possession of the soul. And,^n this case, it 
will, instead of being supported by the vital influence of 
the Holy Spirit, that inhabits a future eternity, always be 
under the absolute dominion of false perception, for ever 
extending its deadly influence from the, past to the pr^? 
sent. 



Chap. XIII.] ON THE SACRED SCRIPTURES. 26X 

Hence you may see, that the doctrine, which relates to 
ihe exchange of the original principal of life, for that new 
principle, by which the possibility of all evil is to be de- 
stroyed, is, of all other doctrines the most important. 
And this doctrine, in order that it might powerfully engage 
the attention, and deeply interest the feelings of all ranks 
and orders of men, even those of the lowest capacity, has 
been exemplified, in such a manner, according to the 
authentic account, transmitted to us in the sacred writings, 
as to bring the grand object, to which it relates, within 
the immediate view of the senses. In order to show the 
pature of this exemplification it will be necessary to oh? 
serve i 

1 . That all our knowledge of intellectual objects is ob«f 
tained by substitution ; that is, by the substitution of 
words or things, for the intellectual objects themselves. 
It must also be observed ; 

2. That any word, or any particular thing, when it is 
substituted for an intellectual object, is really the same 
as the object for which it is substituted ; that is, the sub- 
stituted word is so united, as to become one with its ob- 
ject. 

Hence we may truly ascribe to the substituted word or 
thing all the properties, which really belong to the object 
itself to which the word, by substitution, is united. The 
reason is, because the word, not indeed considered absolute- 
ly in itself, but, considered as being substituted for an in- 
tellectual object, is really the same as the object, for which 
it is substituted. It is on this principle that words acquire 
all their weight, value, and importance. Thus the word 
Jehovah, for instance, considered absolutely in itself, as 
being nothing but a mere rvord, consisting of certain 



262 ON THE SACKED SCRIPTURES. [Part J. 

particular marks or characters, impressed on paper, or a 
mere sound uttered by the voice, is of no special value 
or importance ; but considered as being the same as a 
real and most important intellectual object ; viz. a being 
of infinite perfection, the Creator of all worlds, and the 
Supreme Governor of the universe, it is of infinite im- 
portance. Hence it follows ; That words have a twofold 
nature^ with respect to which, there is a perfect distinc- 
tion. Thus, in the instance, that has been already pro- 
duced ; the word Jehovah, considered in itself, is a par- 
ticular, finite, sensible, object, v/hich presents itself to the 
eye or the ear according as it is written or spoken ; but, 
considered in character of a substitute, for that ado- 
rable Being, who is absolutely perfect in himself, and is the 
glorious Author of all finite existence, it is of an infinite- 
ly different nature from any finite object whatever. 
Thus it is evident, that words being substituted for intel- 
lectual objects, are really the same, aiid have all the same 
properties as the objects themselves. Words, consider- 
ed by themselves, intirely separate from all intellectual 
objects, are nothing but words ; nothing but mere v/rit- 
ten characters or vocal sounds ; but when they are sub- 
stituted for intellectual objects, they are of an essential- 
ly different nature from what they are, considered simply 
in themselves. What relates to the names of particular 
sensible objects is something, that falls under a very dis- 
tinct consideration, which, as it cannot properly be intro- 
duced here, will be reserved for another place. 

Separate all the words in the bible from those infinite- 
ly important intellectual objects, for which the words are 
now substituted, and consider them as being nothing but 
mere words of a certain particular shape or sound ; and 



Chap. XIII] ON THE SACRED SCRIPTURES. ^5 

then, though the bible would still be of the same exter- 
nal form and size, as before, yet it would be wholly divest- 
ed of all its special value and importance. This is an 
evident proof that words, substituted for intellectual ob- 
jects, are of an essentially different nature from what 
they are, considered in themselves. As a confirmation of 
this, numerous instances might be produced from the sa- 
cred writings-; we will just mention some of this kind, 
"In Judah God is known, his name is great in IsraeL 
His NAME shall endure for ever : his name shall endure 
as long as the sun : afid all men shall be blessed in him : 
all nations shall call him blessed. Blessed be the Lord 
God, the God of Israel, who only doth wonderous things. 
And blessed be his glorious name for ever : And let the 
whole earth be filled with his glory. Nevertheless he 
saved them for his name's sake: that he might make 
his mighty power to be known. He sent redemption un- 
to his people, he hath commanded his covenant for ever .. 
holy and reverend is his name. But let all those that 
put their trust in thee rejoice r let them ever shout for 
joy ; because thou defendest them ; let them also that 
love thy name, be joyful in thee. I will praise the Lord 
according to his righteousness : and will sing praise to 
the name of the Lord most high. For God will save 
Sion and will build the cities of Judah: that they may 
dwell there, and have it in possession. The seed also of 
his servants shall inherit it : and they that love his name 
shall dwell therein. Give unto the Lord the glory due 
unto his name : worship the Lord in the beauty of ho- 
liness. O magnify the Lord with me, and let us exalt 
his- NAME together. For thou, G God^ hast heard my 



%64 C^ THE SACKED SCRIPTURES. [Part 1. 

VOWS." (Psal. Ixxvi. 1. ixxii. 17. cxl. 9. cvi. 8. v. 11. 
ixix. 3 J. xxix. 2. xxiv. 3.) 

From the passages, that have been cited, with a vast 
variety of others, which might, if occasion required, be 
produced, it is very evident, that names, being substi- 
tuted for intellectual objects, are of an essentially differ- 
ent nature from what they are, considered in thetmelves^ 
as being nothing but mere words, consisting in a particu* 
lar set of letters and syllables. And this observation will 
apply ,^ not only with respect to the name of the Supreme 
Being, according to the instances that have now been 
given, but also with respect to the names of any other 
objects, that belong to the intellectual system. Such 
names, therefore, are not to be regarded merely accord- 
ing to what they are, simply considered in themselves, 
but according to the real nature of the respective objectSy 
with which the names are, by substitution^ united. Thus, 
for instance, we do not pay any special regard to the par- 
ticular shape or sound of the word or name, whatever it 
may be, which is substituted for that wonderful principle 
of perception, of which we all have an irresistible con- 
sciousness, when it is calledj " a spirit," " the mind," or 
^* the souy &c. but it is the perceptive principle itself , 
for which tht name is substituted, and with which, the 
name, being thus substituted, is really united, which is, 
in this case, the direct object of our regard. Hence it is 
evident: That the doctrine of substitution, is of the 
greatest importance ; for it is by words or names, which, 
by substitution, become perfectly united with, and there* 
fore assume the real nature of, their respective objects^ 
that we are enabled to hold an intercourse, and carry ori 
a correspondence, with the intellectual world- This ama- 



1-hap. XIII.] ON THE SACRED SCRIPTURES. 265 

zing contrivance, is the result of infinite wisdom and 
goodness ; without this, we should never have been able 
to have extended our views beyond the objects of sense. 
And for the purpose of more fully illustrating and con- 
firming this interesting siibject, relative to the nature and 
importance of substitution, we shall now adduce some 
additional passages, from the sacred writings. " I wait 
for the Lord, my soul doth wait, and in his word do I 
hope. Let Israel hope in the Lord ; for with the Lord 
there is mercy, and with him is plenteous redemption.... 
My soul fainteth for thy salvation : but 1 hope in thy 
WORD. Mine eyes fail for thy word, saying. When 
wilt thou comfort me? Thy word is very pure, there- 
fore thy servant loveth it* Thy word is true from the 
beginning, and every one of thy righteous judgments 
endureth for ever. The grass withereth, the flower fadeth ; 
but the WORD of our God shall stand for ever. For this 
cause also we thank God without ceasing, because when 
yc received the word of God, which ye heard of us, ye 
received it not as the word of men, but (as it is in truth) 
ihe word of God, which worketh eifectually also in you 
that believe. Being born again, not of corruptible seed, 
but of incorruptible, by the word of God which liveth 
and abideth for ever. For all flesh is grass, and all the 
glory of man as the flower of grass^ The grass wither- 
eth and the flower therec^ fadeth away : but the word of 
the Lord endureth for ever." (Psal. cxxx. 5. cxix. 82, 
140, 160. Isa. xl. 8. 1 Thess. ii. 13. I Pet. i. 23.) 

Similar citations, from the sacred writings, might easily 
be multiplied ; but those, that have already been made, 
are sufficient to show the important distinction subsisting 

between woRps, when they are considered merely as be-* 

K2 



iii^ ON THE SACRED SCRIPTURES. [Part I. 

iiig what they are in themselves^ composed only of letters 
and syllables, arranged in a certain order, which composi- 
tion and arrangement can be directly perceived by the 
eye or the ear; and when they are substituted for 
those invisible realities of the intellectual world, which 
can never be the object of the externiri senses* But only 
a very small degree of reflection is requisite to impress 
the mind with a full conviction, that words, in the latter 
case, are of an essentially different nature from what they 
are in the former. Nothing, therefore, can be more evi- 
dent, than that words have a twofold nature^ respecting 
which there is the greatest and most important distinction, 
especially, in those instances that have been produced..... 
And such is the nature of substitution, that it will extend 
not only to words, but also to any other sensible objects. 

Under the Jewish dispensation, a great variety of things? 
that w^ere visible to the natural eye, were substituted for 
spiritual objects. Particularly the sacrifices of beasts 
and birds ; also the various things belonging to the taber- 
nacle and the temple : " Wherein was the candlestick^ 
and the table, and the shew-bread ; which is called the 
sanctuary. And after the second vail the tabernacle, 
which is called the Holiest of all ; which had the golden 
censer, and the ark of the covenant, overlaid round about 
with gold, wherein was the golden pot, that had manna, 
and Aaron's rod, that budded, and the tables of the cove- 
nant, and over it the cherubim s of glory shadowing the 
mercy-seat ; of which we cannot now speak particularly/* 
(Heb. ix. 2... .5.) 

Thus, various visible objects of sense, were from time 
substituted for the invisible realities of the intellectual 
world, till the grand era, to which all the preceding sub- 



CUap. XlII] ON THE SACRED SCRIPTURES. 267 

stitutions, relating to the glorious economy of redemp- 
tion had a special reference, at length arrived ; when 
Christ Jesus, which is, being interpreted, the anointed 
Saviour, made his appearance in the world. He, consid- 
cred as man, had a proper Imman nature ; and, consid- 
ered as beinr; a substitute for the Second adorable Ob- 
ject of supreme regard, in the nature of the Deity, he had 
a real divine nature ; he had, therefore, two perfectly 
distinct natures. " And his name is called, The Word 
of God." (Rev. xix. 13.) " In the beginning was the 
Viord, and the Word was with God, and the Word was 
God. ' The same was in the beginning with God. AU 
things were made by him ; and without him was not any 
thing made, that was made. In him was life, and the 
life was the light of men. And the light shineth in 

darkness, and the darkness comprehended it not 

There was a man sent from God, whose name was 
John : the same came for a witness, to bear witness of 
the Light, that all men through him might believe. He 
was not that Light, but was sent to bear witness of that 
Liffht That was the true Light, which lighteth every 
man what cometh into the world. He was in the world, 
and the world was made by him, and the world knew him 
not He came unto his own, and his own received him 
not But as many as received him, to them gave he 
power to become the sons of God, even to them that be- 
lieve on his name : who were born, not of blood, nor of 
the will of the flesh, nor of the will of man, but of God. 
And the Word was made flesh and dwelt among us (and 
we beheld his glory, the glory of the only begotten of 
the Father) lull of grace and truth." (John i. l-.H-) 



268 ON TH£ SACRED SCRIPTURES. ^£^art L 

The twofold character of Christ, as being human and 
divine, is repeatedly and expressly mentioned in the sa- 
cred writings. This is so evident, as to render it unne- 
cessary to multiply citations in confirmation of it ; two 
or three, however, will be produced. '' And Jesus in- 
creased in wisdom and stature and in favour with God 
and man. And on the morrow when they came from 
Bethany he was hungry. And seeing a fig-tree afar 
off, having leaves, he came, if haply he might find any 
thing thereon : and when he came to it, he found nothing 
but leaves ; for the time of figs was not yet. He left 
Judea and departed again into Galilee. And he must 
needs go through Samaria. Then cometh he to a city 
of Samaria, which is called Sychar, near to a parcel of 
ground that Jacob gave to his son Joseph. Now Jacob's 
well was there. Jesus therefore being wearied with 
his journey, sat thus on the well. And it was about the 
sixth hour. Then cometh a woman of Samaria to draw 
water. Jesus saith unto her. Give me to drink. And in 
the morning, rising up a great while before day, he went 
out and departed into a solitary place, and there pray. 
ED. And being in an agony, he prayed more earnestly : 
and his sweat was as it were great drops of blood falling 
down to the ground* And no man taketh this honour 
unto himself, but he that is called of God, as was Aaron : 
so also Christ glorified not himself to be made a high 
priest ; but he that said unto him," Thou art my Son, to- 
day have I begotten thee : as he saith also in another 
place. Thou art a priest for ever, after the order of Mel- 
chisedec : who in the days of his flesh, when he had of- 
fered up prayers and supplications, with strong 
CRYING and TEARS, unto him that was able to save hin\ 



i^hap. XIII3 ON THE SACRED SCRIPTURES. 269 

from death, and was heard in that he feared. But Jesus 
answered them, Mv Father worketh hitherto and I work. 
Therefore the Jews sought the more to kill him, because 
he had not only broken the sabbath, but said also, That 

God was his Father, making himself equal with God 

Then answered Jesus and said unto them. Verily, verily 
I say unto you, The Son can do nothing of himself, but 
what he seeth the Father do. I can of mine own self do 
nothing ; as I hear I judge ; and my judgment is just : 
because I seek not mine own will, but the will of the 
Father, who hath sent me. If I bear witness of myself 
my witness is not true. There is another that beareth 
witness of me, and I know that the witness, which he 
beareth of me is true. If ye loved me ye would rejoice 
because I said, I go unto the Father : for my Father Is 
GREATER than I." (Luke ii. 52. Mark xi, 12. John iv. 
3. ...7. Mark i. 35, Luke xxii. 44. Heb. v. 4.. ,.7. John 
y. 17....i9. 30....32. and xiv. 28. See also Luke vi. 12.) 
From the passages that have now been cited, the evi- 
dence is too plain to be resisted, that Christ possessed a 
proper human nature^ considered as being an individual 
man, who made his personal visible appearance to the 
Jews ; and who, in a strict literal sense, lived and died 
among them, and on the third day after his death, arose 
from the dead. We shall now proceed to produce a few 
passages, from which it will appear to all who examine 
them with strict and impartial attention, equally evident, 
that this dignified and illustrious personage, considered 
in his swBSTiTUTioNAL CHARACTER, truly had a di- 
vine NATURE. And that he is therefore, the only Me- 
diator between God and man ; and consequently, that 
oja him intirely depends our eternal salvation from sin 



270 ON THE SACRED SCRIPTURES. [Part I. 

and endless misery. For it is certain, that all life wholly 
depends on the original principle of life ; but the man 
Christ Jesus, is, by substitution, the very same as 
this ORIGINAL principle; he is, therefore, the only 
Saviour. Hence it follows ; That he is the way, and the 
truth, and the life : no man cometh to the Father but 
by him. (Job. xiv. 6.) " The Father loveth the Son, 
and hath given all things into his hand. He that believ- 
eth on the Son, hath everlasting life : and he that belie v- 
eth not the Son shall not see life : but the wrath of God 
abideth on him. For as the Father raiseth up the dead, 
and quickeneth them ; even so the Son quickeneth whom 
he will. For the Father judgeth no man : but hath com- 
mitted all judgment unto the Son : that all men should 
honour the Son even as they honour the Father. He 
that honoureth not the Son, honoureth not the Father 
who hath sent him. For as the Father hath life in him- 
self, so hath he given to the Son to have life in himself: 
and hath given him authority to execute judgment also, 
because he is the Son of man. Then the eleven disci- 
pies went away into Galilee, into a mountain where Jesus 
bad appointed them. And when they saw him, they 
worshipped him : but some doubted. And Jesus came 
and spoke unto them, saying. All power is given unto me 
in heaven and on earth." (John iii. 35. v. 21. Matth, 
xxviii. 16.) 

From the observations that have been made, together 
w^ith the various passages that have been cited from the 
sacred scriptures, it must appear evident to all, w ho arc 
not blinded by falsehood, and " hardened through the de- 
ceitfulness of sin/' to a degree beyond the power of lan- 
guage to express, that " there is One God and One Me- 



Chap. XIII.] ON THE SACRED SCRIPTURES. 271 

diator between God and man, the man Jesus Christ ;" 
(1 Tim. ii. 5.) and that this Mediator is the Second of 
the Three Objects of supreme regard, each of which has 
a distinct subsistence in the Divine Nature. The First 
of these Three glorious Subsistences implies the infinite 
sum of all good, relative to all those, who are not already 
cut off from all happifying communications from the« 
Deity. The Second is the only foundation of secur- 
ing this infinite good. And the Third is the security 
ITSELF, by which the infinite good is to be infallibly and 
eternally confirmed or sealed, to those, who, by the 
previous exercise of practical faith, have become actual- 
ly united to the Mediator, 

As various visible objects were, by divine appoint- 
ment, substituted for spiritual things, relating to the grand 
economy of redemption, previous to the incarnation^, 
death, and resurrection of the Saviour ; so certain visi- 
ble objects have been divinely appointed, as substitutes, 
for the purpose of perpetuating the remembrance of that 
great event. The sacred memorials, to which we now 
refer, are baptism and the Lord's supper. These are de- 
signed to i:ripress the mind with a deep and solemn sense 
of the absolute necessity of the regenerating influences 
of the Holy Spirit, in order to sanctify the soul and de- 
liver it from the power and dominion of sin ; and also to 
exhibit a continual and affecting view of the Mediator^ 
as being the whole life, the food and nourishment of the 
soul, without which it must inevitablv lan2:uish and die« 
Hence it is of infinite importance, that the Mediator 
should always be kept in view; therefore, his followers 
have been directed and commanded, to form themselves 
into a standing society, denominated, " 1 he Church of 



272 ON THE SACRED SCRIPTURES. i^AXi i 

Christ," that they may remahi through all succeeding ages^ 
till the final consummation of all things, " the salt of the 
earth," and " the hght of the world." (Matth, v. 13, 14.) 
The actual security of eternal happiness necessarily 
implies a previous foundation for such happiness to be 
actually secured ; and this foundation is the Mediator, 
" For other foundation can no man lay than that, which 
is laid, which is Jesus Christ." (l Cor. iv. 1 1.) It is ev- 
ident, therefore, that according to the order of things in 
the divine economy of redemption, there is no Security 
(notwithstanding there being a foundation for it) previous 
to the exercise of faith in the Mediator. " That we 
should be to the praise of his glory, who first trusted in 
Christ. In whom ye also trusted after that ye heard the 
word of truth, the gospel of your salvation ; in whom 

also, AFTER THAT YE BELIEVED, yC WCrC SEALED, 

with the Holy Spirit of promise." (Eph. i. 12, 13.) 

But if you have not sufficiently attended to the preced- 
ing observations, you will, perhaps, think it strange, that 
it should be requisite to remove the original foundation 
of security in order to open the way for the introduction 
of the actual security itself ; or in the language of scrip, 
ture ; that Christ should die, in order to procure that ef- 
fectual counteractive influence of the Holy Spirit, by 
which the destroyer is to be destroyed. Let it be re- 
membered, then, that, in the original state of things, re- 
lative to the mutable system, there is a rcsA Jbundacion for 
security previous to there being any actual security. The 
original foundation, therefore, does not, in itself, imply 
any security. It is, however, of such a nature, that it 
may be exchanged for that, in which, when it is once 
transmitted fr©m the future to the present, infallible secu- 



Chap. XIIl.] ON THE SACRED SCRIPTURES. 273 

rity will be actually implied. But, in order to open the 
way for the introduction of the security, the original 
foundation must be removed. Let it also be remember- 
ed; that there are two ways of removing the original 
foundation of security, which are directly opposite to 
each other. One is by the exercise of practical faith. In 
this case, the Mediator falls to rise again, and by dying 
conquers death ; for he falls not alone ; but the original 
principle of infinite evil, falls with him, and falls to rise 
no more. " For if we have been planted together in the 
likeness of his death, We shall be also in the like of his 
resurrection : knowing this that our old man is crucified 
with him, that the body of sin might be destroyed, that 
henceforth vve should not serve sin." (Rom. vi. 5.) For 
as much then as the children ate partakers of flesh and 
blood, he also himself likewise took part of the same ; 
that through death he might destroy him that had the 
power of death, that is the devil ; and deliver them who, 
through fear of death, were all their life- time subject to 
bondage," (Heb. ii. 14, 15.) And the other way of re- 
moving the original foundation of security is in direct 
opposition to the one that has just been described. For 
one way is by the exercise of practical faith in the Me- 
diator ; as we have already observed ; but the Other is 
by filling up the measure of iniquity and thus introduc- 
ing that falsehood, which, being absolutely inconsistent 
with the infinite smn of all good, unalterably confirms the 
original principle of infinite evil. In this case, therefore, 
all the life-giving influence of the Holy Spirit will be to- 
tally extinguished. Hence you may see the infinite im- 
p ortance of paying a suitable and a seasonable regard to 

L 2 



274 ON THE SACRED SCRIPTUKES. (;PaTl I, 

the solemn warning given by the apostle; "Quengk 
NOT THE SPIRIT." i^l Thess. V. 19.) 

When sin, in league with the adversary, has once fin- 
ished its work, by introducing such a degree of false- 
hoody as to inftercept all the goodness of the Deity, and 
extinguish all his love -y (hen " a fire will be knindled, in 
his anger, which will burn to the lowest hell." (Deut, 
XXX ii, 22.) " For if we sin wilfully after we have receiv- 
ed the knowledge of tlie truths there remaineth no more 
sacrifice for sins, but a certain fearful looking for of judg- 
ment, and fiery indignation, which shall devour the ad- 
versariesv He that despised Moses^ law died without 
mercy, under two or three witnesses r of how much sorer 
punishnient, suppose ye, shaD he be thought worthy, who 
hath trodden under foot the son of Gody and hath count- 
ed the blood of the covenant, wherewith he was sanctifi- 
ed, an unholy thing, and hath done despite unto the Spir- 
it of grace ? For we know him tliat hath said^ Ven. 
geance belongeth unto me, 1 will recompenscy saith the 
Lord. And again, The Lord will judge his people. It 
is a fearful thing to fall into the hands of the Livings 
God." (Heb. x, 26 3L) 

Those leading doctrines,^^ that have now been consider- 
ed, do, from the nature of them, evidently prove the 
scriptures, in which they are contained, to be of divine 
original. There are others, in connexion with those, 
which have been the subject of exai>iination, also con- 
tained in the sacred volume, which are of the highest 
practical importance ; such as the universal depravity of 
mankind ; the absolute necessity, in order for the actual 
attainment of safety and durable happiness, of an essen- 
tial and radical change of heart ; the limited term of pro^ 



chap. XIII] ON THE SACRED SCRIPTURES. SV5 

bation allotted to the inhabitants of this world, to pre- 
pare for endless futurity ; and that awful state of eternal 
rewards and punishments, which will certainly and inev- 
itably succeed the present short, precarious, transitory 
scene. These most interesting subjects, which have been 
often incidentally mentioned, in the preceding pages, will 
be more particularly considered, when we come to treajt 
on the nature, the agency, and the iinai destination of 
the human mind, 

SECTION SECOND. 

On the miracles and prophecies recorded in scripture^ 

All efiects, that take place, may be divided into two 
general classes ; which, for the sake of distinction, may 
be called natural and supernatiiraL AH those of the su- 
pernatural kind, or those which are above the ordinary 
course of nature, are miraculous. Various effects of this 
kind are recorded in scripture, and are as w^ell attested, as 
any historical accounts whatever, and are, therefore, wor- 
thy of the highest degree of credit. Visible miracles are 
simple facts, for the confirmation of which, nothing more 
is required, than the testimony of the senses ; and there- 
fore, they are calculated to impress conviction on thjfe 
minds of the iUiterate, as well as the learned. It does 
iiot require great genius nor extraordinary ability to un^ 
derstand, and feel the force of ocular demonstration. Con^ 
sequently ; the truth of a miraculous event, when it is di- 
rectly presented to the senses, is much more easily as? 
certained, as being a reality, than what is often the case, 
respecting the truth implied in a conclusion^ resulting 



276 ON THE SACRED SCRIPTURES. [Part t 

from a long series of premises, which is made use of ii^ 
the course of reasoning : for persons are much less liable 
to be deceived by the immediate object of sight or hear- 
ing, than they are by verbal arguments, addressed to their 
intellectual faculties. There are a number of events re- 
corded in scripture, which, admitting the history of them 
to be a true narrative of facts, of which there is not any 
reason to doubt, were really of the miraculous kind. Such 
were the events themselves, and such the number, state, 
and circumstances of the immediate witnesses of them, 
that there could not possibly be any deception, respecting 
their nature and reality. From among the many in- 
stances of miraculous ever^ts, which, with all the niarks 
of an honest simplicity and veracity, are recorded in the 
historical part of scripture, a few will now be selected, 

" And Moses stretched out his hand over the sea, and 

the Lord caused the spa to go bac^ by a strong east wind 

all that night, and made the sea dry land, and the waters 

were divided. And the children of Israel went into the 

midst of the sea upon dry ground : and the waters were a 

wall unto them on their right hand and on their left. 

And the Egyptians pursued and went in after them to the 

midst of the sea, even all Pharoah's chariots, his horses, 

and his horsemen. And the Lord said unto Moses^ 

stretch out thine hand over the sea, that the waters may 

come again upon the Egyptians, upon their chariots, and 

upon their horsemen. And Moses stretched forth his 

hand over the sea, and the sea returned to its strength 

when the morning appeared, and the Egyptians fled 

against it ; and the Lord overthrew the Egyptians in the 

midst of the sea. And the waters returned and covered 

the chariots and the horsemen and all the host of Pha= 



uwap. XIII.] ON THE SACRED SCRIPTURES. i^77 

roah that came into the sea after them : there remained 
not so much as one of them. But the children of Israel 
walked upon dry land : and the waters were a wall unto 
them on their right hand and on their left. Thus the 
Lord saved Israel that day out of the hand of the Egyp- 
tians : and Israel saw the Egyptians dead upon the sea- 
shore. And Israel saw that great work which the Lord 
^id upon the Egyptians. And the people feared the Lord, 
and believed the Lord and his servant Moses," (Exod. 

xiv. 21 31.) 

"' In the third month, when the children of Israel were 
gone- forth out of the land of Egypt, the same day came 
they into the v/ildprness of Sinai. For they were depart- 
ed from Rephidim, and were come to the desert of Sinai ; 
and had pitched in the wilderness ; and there Israel camp- 
ed before the mount. And the Lord said unto Moses ; 
Go unto the people, and sanctify them to day and to-mor- 
row, and let them wash their clothes, and be ready against 
the third day : for the third day the Lord will come down 
in the sight of all the people upon mount Sinai. And it 
came to pass on the third day, in the morning, that there 
were thunders and lightnings, and a thick cloud upon the 
mount, and the voice of the trumpet exceeding loud : so 
that all the people that was in the camp trembled. And 
Moses brought forth the people out of the camp to meet 
with God, and they stood at the nether part of the mounto 
And mount Sinai was altogether on a smoke, because the 
Lord descended upon it in fire : and the smoke thereof 
ascended as the smoke of a furnance, and the whole mount 
quaked gready. And when the voice of the tru ^r^pet 
sounded long, and waxed louder and loudei, Moses 
spoke, and God answered him by a voice. And all the 



ON THE SACRED SCRIPTURES. [Part i. 

people saw the thunderings, and the lightnings, and the 
jioise of the trumpet, and the mountain smoking : and 
^vhen the people saw it they removed and stood afar off. 
And they said unto Moses, speak thou with us and we 
will hear ; but let not God speak ^vith us lest we die. 
And MoseS said unto the people, Fear not: for God is 
eome to prove jou, and that his fear may be before your 
feces, that ye sin not. And the people stood afar off, 
and Moses drev/ near unto the thick darkness where God 
was. And the Lord said unto Moses, Thus thou shalt 
say unto the children of Israel, Ye have seen that I have 
talked with you from heaven/' (Exod. xix. 1, 2, 10, 11 j 

16.....19. XX, 18 22.) 

^* And Joshua said unto the people, Sanctify yourselves i 

for to-morrow the Lord will do wonders among you 

And Joshua spake unto the priests, saying. Take up 
the ark of tlie covenant and pass over before the people. 
And they took up the ark of the covenant and went be^ 
fore the people. And the the Lord said unto Joshua, 
This day will I begin to magnify thee in the sight of all 
Israel, that they may know that as I was with Moses, so 
I will be with thee. And thou shalt conimand the priests 
that bear the ark of the covenant, saying, When ye are 
come to the brink of the water of Jordan, ye shall stand 
still in Jordan. And Joshua said unto the children of 
Israel, Come hither and hear the words of the Lord your 
God. And Joshua said, Hereby ye shall know that the 
living God is among you, and that he will without fail 
drive out from before you the Canaanites, and the Hit- 
tites, and the Hivites, and the Perizzites, and the Gir- 
gashites, and the Amorites, and the Jebusites. Behold 
the ark of the covermnt of the JLord of all the earth pass 



Cbap. Xin.3 ON THE SACRED SCRIPTURES. 2?S 

eth over before you into Jordan. Now therefore take ye 
twelve nien out of the tribes of Israel, out of every tribe 
a man. And it shall come to pass, as soon as the sole& 
of the feet of the priests, that bear the ark of the Lord, 
the Lord of all the earth, shall rest in the waters of Jor- 
dan, that the waters of Jordan shall be cut off from the 
waters that come down from above ; and they shall stand 
upon an heap. And it came to pass when the people re- 
moved from their tents, to pass over Jordan^ and the 
priests bearing the ark of the covenant before the peo.< 
pie ; and as they that bore the ark were come unto Jor- 
dan, and the feet of the priests that bore the ark, were 
dipped in the brim of the water (for Jordan overflowetl* 
all its banks all the time of harvest) that the waters, which 
came down from above, stood and rose up upon an heap^^ 
very far from the city Adam, that is beside Zaretan : and 
those that came down toward the sea of the plain, even 
the salt- sea, failed, and were cut off: and the people pass^ 
ed over right against Jericho. And the priests that bore 
the ark of the covenant of the Lord, stood firm on dry 
ground, until all the people were passed clean over Jor- 
dan." (Josh, iii. 5....17r) 

" Now Jericho was straitly shut up, because of the 
children of Israel: none went out, and none came in..... 
And the Lord said unto Joshua, See I have given into 
thine hand Jericho^ and the king thereof, and the mighty 
men of valour. And ye shall compass the city^ all ye 
men of war, and go round about the city onee. Thus 
Shalt thou do six days. And seven priests shall bear be^ 
fore the ark seven trumpets of rams' horns : and the se- 
venth day ye shall compass the city seven times, and t^; 
priest ^lall blow with the trumpets. And it shall com^. 



S80 tJN THE SACRED SCRIPTURES. {V&n i 

to pass, that when they make a long blast with the ramhi 
horn, and when ye hear the sound of the trumpet, all the 
people shall shout with a great shout : and the wall of 
the city shall fall down flat, and the people shall ascend 
up every man straight before him. And Joshua the son 
of Nun called the priests, and said unto them, Take up 
the ark of the covenant, and let seven priests bear seven 
trumpets of rams' horns before the ark of the Lord. And 
he said unto the people, Pass on and cornpass the city^ 
and let him that is armed, pass on before the ark of the 
Lord. And it came to pass, when Joshua had spoken 
unto the people, that the seven priests,- bearing the seven 
trumpets of rams' horns, passed on before the Lt)rd, and 
blew with the trumpets : and the ark of the covenant of 
the Lord followed them. And the armed men went be^ 
fore the priests that blew with the trumpets, and the rere^ 
ward came after the ark, the priests going on and blow- 
ing with the trumpets. And Joshua had commanded 
the people saying. Ye shall not shout nor make any noise 
with your voice, neither shall any word proceed out of 
your mouth, until the day I bid you shout, then shall ye 
shout. So the ark of the Lord compassed the city, go- 
ing about it once : and they came into the camp, and 
lodged in the camp. And Joshua rose early in the morn- 
ing, and the priests took up the ark of the Lord. And 
seven priests, bearing seven trumpets of rams' horns be- 
fore the ark of the Lord, went on continually, and blew 
with the trumpets, and the armed men went before them? 
but the rere-ward came after the ark of the Lord, the 
priests going on and blowing with the trumpets. And 
the second day they compassed the city once, and return- 
ed into the camp : so they did six days. And it came 



l,iup. Alli.3 ON THE SACKED SCRIPTURES. 281 

to pass on the seventh day, that they rose early about the 
dawning of the day, and compassed the city after the 
same manner seven times : only on that day they com- 
passed the city seven times. And it came to pass at the 
seventh time, wlien the priests blew with the trumpets, 
Joshua said unto the people, Shout, for the Lord hath 
given you the city. So the people shouted when the 
priests blew with the trumpets : and it came to pass 
when the people heard the sound of the trumpet, and 
the people shouted with a great shout, that the wall fell 
down flat, so that the people went up into the city, every 
man straight before him, and they took the city.^' (Josh, 
vi. 1....16,20.) 

" And Jesus went forth, and saw a great multitude, and 
was moved with compassion towards them, and he healed 
their sick. And when it was evening, his disciples came 
to him, saying. This is a desert place, and the time is 
now past ; send the multitude away that they may go in- 
to the villages, and buy themselves victuals. Jesus said 
unto them, They need not depart ; give ye them to eat. 
And they say unto him. We have here but five loaves 
and two fishes. He said unto them, Bring them hither 
to me. And he commanded the multitude to sit down 
on the grass ; and he took the five loaves and the two 
fishes, and looking up to heaven, he blessed and brake^ 
and gave the loaves to bis disciples, and the disciples to 
the multitude. And they did all eat, and were filled : 
and they took up of the fragments that remained, twelve 
baskets full. And they that had eaten were about five 
thousand men, beside women and children." (Matth. xiv. 
14....21.) 

" Now Peter and John went up together into the tem- 
ple at the hour of prayer, being the ninth hour* And a 

• M2 



2^ ON THE SACRED SCRIPTURES. fPart t 

certain man lame from his mother's womb was carried, 
whom they laid daily at the gate of the temple, which is 
called Beautiful, to ask alms of them that entered into 
the temple. Who seeing Peter and John, about to go in- 
to the temple, asked an alms. And Peter fastening his 
eyes upon him, with John, said. Look on us. And he 
gave heed unto them, expecting to receive something of 
them. Then Feter said. Silver and gold have I none ; 
but sach as I have give I thee : In the name of Jesus of 
Nazareth, rise up and walk. And he took him by the 
right hand, and lifted him up, and immediately his feet 
and ancle bones received strength. And he, leaping up, 
stood and walked, and entered withvthem into the tem- 
ple, walking and leaping and praising God. And all the 
people saw him walking and praising God. And they 
knew that it was he who sat for alms at the Beautiful gate 
of the temple : and they were filled with wonder and 
amazement at that which had happened unto him. And 
as the lame man, who was healed, held Peter and John, 
all the people ran together unto them in the porch which 
is called Solomon's, greatly wondering. And when Peter 
saw it, he answered unto the people, Ye men of Israel, 
why marvel ye at this ? or why look ye so earnestly on 
us, as though by our own power or holiness we had made 
this man to walk ? And as they spoke unto the people, 
the priests, and the captain of the temple, and the Sad- 
ducees came upon them : being grieved that they taught 
the pe'»ple, and preached through Jesus the resurrection 
from the dead. And they laid hands on them, and put 
them in hold unto the next day : for it was now even- 
tide. Howbeit, many of them who heard the word be- 
lieved : and die number of the men was about five thou^ 



Qhap. XIII.3 ON THE SACRED SCRIPTURE'S. ^3 

sand. And it came to pass on the morrow, that their ru- 
lers, and elders, and scribes, and Annas the high priest 
and Caiaphas, and John, and Alexander, and as many as 
were of the kindred of the high priest, were gathered to- 
gether at Jerusalem a And when they had set them in the 
midst, they asked, By what power, or by what name have 
ye done this ? Then Peter, filled v/ith the Holy Ghost, 
said unto them, Ye rulers of the people, and elders of 
Israel, if we this day be examined of the good deed done 
to the impotent man, by what means he is made whole ; 
be it known unto you all, and to all the people of Israel, 
that by the name of Jesus Christ of Nazareth whom ye 
crucified, whom God raised from the dead, even by him 
doth this man stand here before you whole. This is the 
stone which Was set at nought of you builders, which is 
become the head of the corner. Neither is there salva- 
tion in any other : for there is no other name under hea- 
ven given among men whereby we must be saved. Now 
when they saw the boldness of Peter and John, and per- 
ceived that they ^\'ere unlearned and ignorant men, they 
marvelled, and they took knowledge of them, that they 
had been with Jesus. And beholding the man who was 
healed, standing with them, they could -say nothing against 
it. And when they had commanded them to go aside 
out of the council, they conferred among themselves, 
saying, What shall we do to these men ? for that indeed 
a notable miracle hath been done by them is manifest to 
all them that dwell at Jerusalem, and we cannot deny it. 
But that it spread no further among thq people, let us 
straitly threaten them, that they speak henceforth to ng 
man in this name. And they called them,, and command- 
.ed them not to speak at all, nor teach in the name of Je^ 



284 ON THE SA'CRED SCRIPTURES. [Pjirt I' 

sus. But Peter and John answered and said unto theiTij 
Whether it be right in the sight of God, to hearken unto 
you more than unto God, judge ye. For we cannot but 
speak the things which we have seen and heard. So, 
when they had further threatened them, they let them go, 
finding nothing how they might punish them, because of 
the people : for all men glorified God for that which was 
done. For the man was above forty years old, on whom 
this miracle of healing was shewed." (Acts iii, 1..,.12, 
iv. 1....22.) 

The preceding historical extracts, containing a plain, 
simple narrative of a number of rniraculous events, are 
stamped with all the characters of truth, and therefore 
demand our credit, as much as what is recorded in any 
history whatever. And if the narrative itself is once ad- 
mitted to be authentic ; then the particular events which 
are related, must also be admitted to be of the miracu- 
lous kind. But perhaps you may be ready to say 5 
That you could easily believe the historical account, 
if the events, of which a relation is given, were not 
of such an extraordinary kind, as to cast a shade of sus- 
picion over the truth of the narrative. But you can- 
not, you will say, believe any thing, which is incon- 
sistent with the established laws of nature. 

It may, however, be enquired ; whether you are certain, 
that you have actually obtained such a knowledge of all 
the laws of nature, or rather the laws of Divine operation, 
as to be able to pronoimce, with full assurance, that a 
miracle does, in the very nature of it, imply a contradic- 
tion ? if this is not the case, then there may, notwith- 
standing ony opinion you may entertain on the subject^, 
be some law of divine operation, according to which mi- 
raculous event? have been actually produced* There iB in 



i-'i»ap. XIII] ON THE SACRED SCRIPTURES. 2QS> 

the universal system, :i variety of laws, according to which 
])articular events may take place. The law of mechani- 
cal motion is perfectly distinct from that of gravitation * 
and the law of voluntary motion is perfectly distinct from 
cither of tliem. And there may, notwithstanding any 
pretended proof to the contrary, be some law of divine 
operation, respecting the production of miraculous 
events, which is perfecdy distinct from any of those prin- 
ciples, from which result, the various changes, which 
are continually taking place, according to the common 
course of nature, both in the material, and in the mental, 
system. We do, indeed know with certainty, that any 
^hing, which does, in the very mUure of the thing itself, 
imply a contradiction, cannot be true. This, however, 
is not the case with regard to any of those miraculous 
events, which are recorded in scripture. Therefore, 
from the circumstajice of their being of such a wonder- 
ful nature, as to be beyond the influence of any common 
philosophical principles, you cannot deduce any legiti- 
mate conclusion, that they never actually existed. 

VYith regard to the prophetic predictions contained in 
scripture, we shall only observe, in general, that they are 
of the same nature^ as miraculous events. For it is im- 
possible, that any one, from the assumption of present 
facts, or from any speculative principles of reason- 
ing, should with certainty foretel distant future events, 
v/hich depend on the volition of free agents. Those 
persons, therefore, who have, with the greatest degree of 
accuracy, foretold such events, were under the influence 
of divine inspiration. The prophecy respecting the pe- 
culiar character of the descendants of Ishmael, has been 
fulfilling, in a very remarkable manner, for a long course 



286 ON THE SACRED SCRIPTURES. [Part I. 

of years. Previous to the birth of Ishmael, the future 
character of his descendants, (the Arabians) was exactly 
dehneated. The prophecy of Moses, recorded in the 
twenty- eighth and thirtieth chapters of Deuteronomy, re- 
specting the dreadful destiny of the Jewish nation ; also 
the predictions, uttered by succeeding prophets, concern- 
ing the destruction of Tyre, Egypt, and Babylon; and 
especially the numerous prophecies, relative to the ap- 
pearance of the Messiah, our Lord and Saviour Jesus 
Christ, have all been fulfilled, in the correspondent events, 
which have actually taken place. And there are son\e 
very important prophecies, particularly those, that have 
a special reference to the millennial state, which yet re- 
main to be accomplished : " When the earth shall be full 
of the knowledge of the Lord, as the waters cover the 
sea. Moreover, the light of the moon shall be as the 
light of the sun, and the light of the sun shall be sevea 
fold, as the light of seven days, in the day that the Lord 
bindeth up the breach of his people, and healeth the 
stroke of their wound. In the last days it shall come to 
pass, that the mountain of the house of the Lord shall be 
established in the top of the mountains, and it shall be 
exalted above the hills, and people shall flow unto it. And 
many nations shall come and say. Come and let hs go 
up to the mountain of the Lord, and to the house of the 
God of Jacob, and he will teach us of his ways, and we 
will walk in his paths ; for the law shall go forth of Zion, 
and the word of the Lord from Jerusalem. And he shall 
judge among many people, and rebuke strong nations 
afar oiF, and they shall beat their swords into plough- 
shares, and their spears into pruning-hooks : nation shall 
not lift up a sword against nation, neither shall they kam 



Cljap. XIII] ON THE SACRED SCRIPTURES. 287 

war any more. But they shall sit every man under his 
vine, and under his fig-tree, and none shall make them 
afraid : for the mouth of the Lord of hosts hath spoken 
it." (Isa. xi. 9. xxx. 26. Mic. iv. 1. See also Isa. Ix.) 

From a view of the interesting nature of the doctrines 
contained in the scriptures, and of the miracles and proph- 
ecies, by ^vhich those doctrines are confirmed j together 
with a large sum of collateral evidence, arising from the 
consideration of the powerful efficacy of the scriptures 
on the mind ; their sublimity ; their purity ; the harmo- 
nious connexion of all their parts ; the character of the 
writers, &c we have the greatest reason to conclude 
thetn to be of divine original. " They are profitable for 
doctrine, for reproof, for correction, for instruction in 
righteousness." (2 Tim. iii. 16.) And they are able to 
make those, who form an experimental acquaintance with 
them, wise unto salvation through faith in Christ Jesus. 

SECTION THIRD. 

On the figurative language of scripture. 

In addition to the remarks, that have already been 
made, there is one thing to be observed, which is worthy 
of special notice ; and that is, the figurative style, in 
which some parts of the scripture greatly abound. This 
is the result of the imperfection of human language, 
and the very limited degree of knowledge, which mankind 
possessed, in the early stages of their existence. A very 
large share of the words, which are now used to express 
the unseen realities of the intellectual world, were origin- 
ally formed to denote those visible or tangible objects. 



283 ON THE SACKED bCRlI'TUREi^. [^i^^ti 1 

which are directly perceptible by the external senses en 
seeing or hearing. The word, spirit, for instance, in its 
original formation, signifies breath, air, or wi?id, *' The 
wind bloweth where it listeth, and thou hearest the sound 
thereof, but canst not tell whence it cometh, and whither 
it goeth ; so is every one that is born of the Spirit.' 
(John. iii. 8.) Here it is observable ; That the same 
Greek word (pneuma) which, in the first part of the verse, 
is translated wind, is, in the last part of the same verse, 
translated Spirit. And the Lord God formed man of the 
dust of the ground, and breathed into his nostrils the 
breath of life: and man became a living sotd.^'* (Gen. ii^ 
7.) " And the hand of the Lord was upon me, and car- 
ried me out in the Spirit of the Lord, and set me down 
in the midst of the valley, which was full of bones. And 
he caused me to pass by them round about, and behold 
there were very many, in the open valley, and lo, they 
were very dry. And he said unto me, Son of man, can 
these bones live ? And I answered, O Lord God thou 
knowest. Again he said unto me, Prophesy upon these 
bones, and say unto them, O ye dry bones, hear the word 
of the Lord. Thus saith the Lord God unto these bones^ 
Behold I will cause breath to enter into you, and ye shall 
live. And I will lay sinews upon you, and will bring 
up flesh upon you, and cover you with skin, and put 
breath in you : and ye shall live, and ye shall know that 
I am the Lord. So I prophesied, as I was commanded ; 
and as I prophesied there was a noise, and behold a shak- 
ing, and the bones came together, bone to his bone. And 
when I beheld, lo, the sinews and the flesh came up up- 
on them, and the skin covered them above ; but there 
was no breath in them ;; then said he unto me, Prophe- 



thap. Zmj ON THE SACRED SCRIPTURES. 289 

sy unto the wind, prophesy, son of man, and say to tlie 
wind, Thus saith the Lord God, Come from the four 
winds, O breath, and breathe upon these slain, that they 
may live. So I prophesied as he commanded me, and 
the breath came into them, and they lived, and stood up 
upon their feet, an exceeding great army," (Ezek. xxxvii. 

i 10.) 

With regard to common objects, such figurative ex- 
pressions may be used, as to give a representation, which 
exceeds the bounds of truth. This, however, can never 
be the case with respect to the figurative language of 
scripture. Because the real objects, to which such lan- 
guage relates, infinitely surpass the power of all descrip- 
tion. Especially, with regard to the perfections of the 
Deity ; the final judgment ; and the respective states of 
eternal rewards and punishments, in the future' world. 
With regard to these things, and others^ that might be 
mentioned, no language can be so forcible, as to excite 
any conception too great for its object ; for let the con- 
ception be ever so great, yet the real object will be greater 
still. And therefore, though the scripture is not to be 
understood, as being, in every part of it, literally true ; 
because, as we have already observed, some parts of it 
are expressed in figurative language ; yet it is, notwith- 
standing, really true, in substance, far beyond what any 
language can express ; and consequently we never can 
form too enlarged conceptions of its value and import- 
ance. 

We will produce a few instances, in which the lan- 
guage of scripture is evidently fieurutive, and in which 
the expressions that are used are not to be understood, as 

being literally true. *' And it repented the Lord that 

N 2 



290 ON THE SACRED SCRIPTURES. [Part 1, 

he had made man on the earth, and it grieved him at 
his heart. And the Lord said, I will destroy man, whom 
I have made, from the face of the earth, both man and 
beast and the creeping thing and the fowls of the air ; 
for it REPENTETH me that I have made them." (Gen. vi* 
6, 7.) Then the tvord of the Lord came to Samuel, 
saying, It repenteth me that I have set up Saul to be 
king : for he has turned back from following me, and 
hath not performed my commandments." (1 Sam. xv, 
10.) " And when the angel stretched out his hand upon 
Jerusalem to destroy it, the Lord repented him of the 
evil, and said to the angel that destroyed the people, It is 
enough ; stay now thine hand." (2 Sam. xxiv. 16.) 
" Thou hast forsaken me, saith the Lord, thou art gone 
backv/ard ; therefore will I stretch out my hand against 
thee, and destroy thee ; I am w e a r y with r e p e n t i n g . " 
{Jer» XV. 6.) ** And I raised up of your sons for prophets, 
and of your young men for Nazarites. Is it not even thus, 
O ye children of Israel ? saith the Lord. But ye gave the 
Nazarites wine to drink, and commanded the prophets, 
saying Prophesy not. Behold, I am pr essed^ under you, 
as a cart is pressed that is full df sheaves.."' (Amosii. 11. 
12, IS.) " In my distress I called upon the Lord and 
cried unto my God : he heard my voice out of his tem- 
ple, and my cry came before him, even into his ears. 
Then the earth shook and trembled : the foundations al- 
so of the hills moved, and w^ere shaken, because he was 
wroth. There went up a smoke out of his nostrils, 
and fire out of his mouth devoured ; coals were kindled 
by i . He bowed the heavens also, and came down : and 
darkness was under his feet. And he rode upon a 



Chap. XIII] ON THE SACRED SCRIPTURES. 291 

cherub, and did fly; yea he did fly upon the wings of 
the wind." (Psal. xviii. 6 10.) 

No candid, impartial, attentive reader, even though he 
may be a person of very ordinary capacity, willbehable 
to be led into error by those figurative expressions, in 
which the members of the human body, or the passions of 
the human mind, are ascribed to the Deity, when he duly 
considers what reason plainly dictates, and what the gen- 
eral tenor of scripture, conspiring with reason, fully con- 
firms, that God is a most pure Spirit ; not having bodily 
parts nor mental passions, but is a Being of infinite per- 
fection and absolute immutability. 

The revelation of St. John the Divine greatly abounds 
in figurative language. It is, however, to be observed ; 
That though the solemn and all-important scenes, which 
are there painted in the most lively colours, are not, in all 
respects, literally true, relative to the things which they are 
designed to represent ; yet they are, in substance, most 
strictly true, even infinitely beyond what can be expressed 
by the most striking representations, that any language 
can possibly form. The pictures, though drawn by a 
pencil, guided by inimitable skill, instead of exceeding, 
fall far, even infinitely far, below the real objects to which 
they relate. The reason is, because the real objects 
themselves are such in their nature, as to surpass the ut- 
most limits of the most sprighdy imagination, exerting 
all its strength, to form the most enlarged conceptions of 
all that is dreadful or delightful, in its widest extreme. 

Respecting the temporary objects, belonging to the 
present world, such descriptions may be drawn, as to oc- 
casion a great deception, with regard to the things de- 
scribed, by exciting an idea more extensive, than the ac- 



292 ON THE SACRED SCRIPTURESi [Part I, 

tual existence of its proper object. But the case is es*. 
sentially different, with relation to the eternal realities of 
the future world ; to express which the inspired writers 
have frequently made use of figurative language, that 
they might rouse all the latent energies of the soul, by 
sensibly affecting the heart, and deeply interesting the 
feelings, as well as by informing the understanding.... 
And in this case, there can be no danger of deception, 
but only what may arise from confining the views of the 
mind to the literal meaning of those words, which ought 
to be understood in 2i figurative sense. Though the ora- 
tor or the poet may paint, in colours too dark or too 
bright, the pains or the pleasures, which frail mortals may 
have to endure, or enjoy, in their passage from the era- 
die to the grave ; yet, this cannot possibly be the case, 
with respect to that endless happiness or misery into 
which all will certainly enter, as soon as the short journey 
of the present life is ended. 

With respect to the figurative language of scripture, 
it may be safely admitted, as a general rule ; that the re- 
al objects, to which such language relates, are as great 
and important as the literal import of the expression 
would naturally convey an idea, and that they are as much 
greater, and more important, as the mind can possibly 
conceive, by exerting all its powers to form the most en- 
larged conception. By adopting this rule, every honest 
reader of the sacred scriptures will be secured from be- 
ing led into error, by the figurative language that relates 
to the Deity, or the all- important concerns of the human 
soul. It is important to observe : That there are some 
things, with respect to which, even though we should ad- 
mit them to be true, yet we ought to extend our view^ 



Chap. XlII] ON THE SACRED SCRIPTURES. 295 

far beyond what is literally expressed. A very remarka- 
ble instance of this kind, is that, which relates to the tree 
of knowledge of good and evil, in the garden of Eden, of 
the fruit of which our first parents were strictly forbid- 
den to eat. If we confine our ideas to the literal state- 
ment of a single fact, which had no relation to the gene- 
ral nature of things, and suppose the eternal happiness, 
pr misery, of mankind were suspended on one external, 
and, in itself considered, indifferent circumstance, we 
shall entertain very contracted and dishonourable views 
of the supreme moral Governor of the universe, and of 
that infinitely benevolent law, which he originally ordain- 
ed, for the benefit of his rational creatures, to guard them 
from evil. The Deity, being absolutely and indepen- 
dently happy in himself, in the full and unalterable pos- 
session of his own universal immutable system of infi- 
nite perfection, was perfectly willing, that all perceptive 
beings, who w^ere to exist in the mutable system, should 
also be happy. And therefore he did all, that could be 
done, to prevent the introduction of misery. 

Since there were two original principles, relative to the 
mutable system ; viz. a possibility of infinite evil, as well 
as a possibility of infinite good ; the Deity, therefore, not 
on his ow^n account (there being no possibility of evil 
with respect to himself ) but for the benefit of imperfect 
beings, did, from the most pure benevolence, ordain a 
law, strictly requiring all finite free ap;ents to wholly re- 
frain from the principle of evil, and leave that to his ab- 
solute disposal ; that it might be consistent for him, when 
the proper time should arrive for that purpose, to remove 
it intirely out of the system. According to this law, 
which was perfectly holy, just and i^ood, it was impossi- 



294} ON THE SACRED SCRIPTURES. [Part I. 

ble, notwithstanding there being an original principle of 
evil, that evil itself should have actually come into exist- 
ence. It was, therefore, not by the law itself, nor by any 
thing, that the Deity ever did, or forbore to do, but by 
the transgression of the law, in which transgression all 
moral evil consists, that the way was opened for the ne- 
cessary introduction of natural evil. For when the mo- 
ral law, which was designed for the regulation of the con- 
duct of finite free agents, is violated ; then the law of di- 
vine operation, according to which the Supreme Agent 
regulates his own conduct, absolutely requires, that natu- 
ral evil should be introduced, and that, being introduced, it 
should have a necessary existence,for the present, or through 
endless duration, just as the nature of the case may require. 
For in the order of things, relative to the mutable system, it 
is universally the case, that there is a possibility of evil, 
PREVIOUS to there being any necessity of it. This is 
evident ; because there was, in the original state of things* 
a possibility of evil, even before there was any created 
existence ; but there never was any necessity of it, till 
the time of the actual violation of the moral law by finite 
free agents. When the time arrived, in which moral evil, 
consisting in a violation of that law, which required all 
finite free agents to absolutely refrain from the original 
principle of evil, actually took place, then, but never be- 
fore, the Supreme Moral Governor of the universe intro- 
duced the necessity of natural evil. There was nothing, 
in the original state of things, to render it inconsistent^ 
that all possibility of evil should, in the proper timcy have 
been intirely exterminated. And had this been actually 
done, then all good would have been unalterably con- 
firmed ; and therefore the mutable system, to which finite 



Chap.XIlIJ ON THE SACRED SCRIPTURES. 295 

beings bciong, would have been inseparably united, in a 
state of the most happy correspondence, with the immu- 
table system of infinite perfection, which peculiarly be. 
longs to the Deity. But now the case is essentially al- 
tered ; for the very foundation of such union is now for 
ever removed. An eternal separation has, m sotne in- 
stances^ actually taken place. The entrance of sin» into^ 
the system, has, in respect to some individuals^ made a 
breach, that never can be healed : it has introduced ant 
injury, that never can be repaired. It may be, howeverp 
a consoling consideration to those, who will avail them- 
selves of its inestimable value, that the mutable system, 
though it is, in some cases, essentially injured, beyond^ 
all possibility of reparation, yet is not universally reduced 
to a state of hopeless txxm. For there are some^ who 
already have the infallible security of being eternally 
happy. There are others^ who still remain in an uncon- 
firmed state ; of whose souls, therefore, the original prin- 
ciple of evil has not yet taken an absolute possession..... 
Respecting those, of this last description, though they 
have no actual security, yet there is a foundation for their 
being secured. They must remember, however, that the 
original foundation for security, is perfectly distinct from 
the security itself They are, therefore, notwithstanding 
this original foundation of their being secured, continu- 
ally in a state of the most alarining danger ; and conse- 
quently the nature of their case most urgently demands 
their speedy application to the glorious Redeemer, throug! 
whom alone, deliverance can be obtained. It must al- 
ways be kept in view, that there is no medium between 
a state of perfect danger^ and a state of perfect securitij. 



296 ON THE SACRED SCRIPTURES. tPart t. 

From the preceding observations it is evident ; That 
when we read, in the second and third chapters of Gen- 
esis, the brief account, which is there given of a cer- 
tain external visible object, called " the tree of the 
knowledge of good and evil," we ought not to confine 
ourselves intirely to the sensible ideas, which may be ex- 
cited by tlie mere literal statement. For, in thus doings 
we shall entertain but a very partial view of the real truth ; 
even of that truth, a right understanding of which, is of 
the highest practical importance, considered as relating to 
the moral law, and the glorious character of the infinitely 
benevolent Lawgiver. This adorable and most amiable 
Being, had done all, that could be done, to prevent that 
tremendous evil, in which millions, by their transgressioix 
of his most reasonable command, are actually involved, 
and from which it has now become eternally too late for 
them ever to be extricated That we ought not to con- 
fine our views intirely to the literal import of the narra- 
tive, exhibiting a brief statement of certain external cir-* 
cumstances, relative to the state of innocence, and the 
fall of our first parents, which is given by Moses, is 
very remarkably illustrated and confirmed by the pro* 
phet Isaiah, " Now will I sing to my well- beloved a 
song of my beloved, touching his vineyard. My well- 
beloved hath a vineyard, in a very fruitful hill : and he 
fenced it, and gathered out the stones thereof, and plant- 
ed it with the choicest vine, and built a tower in the 
midst of it, and also .made a wine- press therem : and he 
looked that it should bring forth grapes, and it brought 
forth wild grapes. And now, O inhabitants of Jerusa- 
lem and men of Judah, judge, I pray you, betwixt me 
and my vineyard^,, What couid have been done more to 



Chap. XIIL] ON THE SACRED SCRIPTURES. 297 

iny vineyard, that I have not done in it ? Wherefore, 
when I looked that it should bring forth grapes, brought 
it forth wild grapes ? And now, go to : I will tell you 
what I will do to my vineyard : I will take away the 
hedge thereof, and it shall be eaten up ; and break down 
the wall thereof, and it shall be trodden down : and I 
will lay it waste : it shall not be pruned nor digged, but 
there shall come up briers and thorns : I will also com- 
mand the clouds that they rain no rain upon it. For 
the vineyard of the Lord of hosts is the house of Israel, 
and the men of Judah his pleasant plant : and he looked 
for judgment, but behold oppression ; for righteousness, 

but behold, a cry." (Isa. v. 1 7.) 

That there was, in the original state of things, a possi* 
bility of evil, is proved by incontestable fact ; for evil 
does actually exist ; which never could have been the 
case, if there had been no original possibility of its ex- 
istence. Now, though you must at once plainly see, and 
sensibly feel, the impropriety of inquiring. Why the Deity 
did not prevent the original possibility of evil : that is ; 
Why he did not prevent the first state of things, re- 
lative to the mutable system, from being what it really 
was at first ? yet you may, perhaps be disposed to in- 
quire. Why the Deity, though he admitted the original 
possibility of evil, yet did not prevent the actual existence 
of it? We answer... .That he did do all, that was to be 
done, and all that could, in the nature of things, be done, 
in order to prevent the actual existence of evil. Hence 
he makes the solemn appeal...." What could have been 
done more to my vineyard^ that I have not done in it .^"...^ 
The Deity ordained a law, absolutely requiring all finite 
free agents to wholly refrain from the original principle 

2 



298 



ON THE SAGREiy SCRIPTURES. [Part 



of evil. Evil therefore took place, not because there was 
not enough done to prevent it, but because too much vvas^ 
done to introduce it ; for that was done, in transgressing 
the moral law, in consequence of the ?iot doing of which, 
no evil would ever have been introduced. Hence, with 
respect to the prevention of evil, finite beings ought not 
to complain of the Deity for not doing enough ; but they 
ought to take all the blame wholly to themselves, for do- 
ing too much; for doing that, which they were strictly 
forbidden to do.. ..Especially when it is considered, that 
they were, by the divine injunction, restrained from no- 
thing but what was, in the very nature of things, abso- 
lutely injurious and destructive to themselves. " And the 
Lord God commanded the man, saying. Of every tree of 
the garden thou mayest freely eat : but of the tree of the 
knowledge of good and evil, thou shalt not eat of it ; for 
in the day that thou eatest thereof thou shalt surely die." 
(Gen. ii. 16, 17.) 

If, previous to the first existence of evil, any finite be- 
ing had inquired of the Deity, What \vastobedone with 
the original principle of infinite evil ? he would have re- 
plied : Obey my order with respect to that principle, by 
letting it intirely alone ; and you shall never be injured 
by it ; leave it absolutely to my disposal, and when the 
proper time arrives for that purpose, I will wholly remove 
it out of the system^ and thus secure you in the eternal 
possession of infinite good. But if you presume to dis- 
obey iny command by doing that, which is expressly 
forbidden ; then the nature of your case will absolutely 
require your being for ever cut off from ail happiness and 
plunged into a state of irretrievable misery. Therefore 
take seasonable warning, and thus prevent the evil, sa 



chap XIII.] ON THE SACRED SCRIPTURES. 299 

that there may remain a possibility of securing the good. 
Be obedient ; and all shall be well, in the final event. 
Trust the accomplishment of the whole with me. " I the 
Lord will hasten it in its time." (Isa. Ix. 22,) 

If you should inquire, Whether the conduct of the 
Deity would have been different towards his creatures, 
if they had cunducted differently towards him ? we an- 
swer directly in the affirmative ; That his conduct would 
havt been essentially different. For if finite free agents 
had never violated the moral law ; then the Deity never 
would have introduced any evil into the system ; but 
would, in the course of his disposal of events have re- 
moved the original principle of all evil, and thus would 
have effectually secured the greatest possible sum of hap- 
piness to all perceptive beings ; in which case, a perfect 
harmony would have subsisted between the universal Pa- 
rent and all his intelligent offspring. The case is, there- 
fore, very different from what it would have been, if sin 
had never entered into existence. The immutable sys- 
tem of infinite perfection, which constitutes the absolute, 
complete, unchangeable and eternal felicity of Jehovah, 
does, indeed, remain unalterably the same, without any 
iricrease or diminution, or any variation whatever ; but 
the mutable system, to which finite beings naturally be- 
long, has, by the taking place of moral evil, been essen- 
tially injured. Sin has, with relation to the sinner, chang- 
ed the God of infinite goodness to a God of implacable 
vengeance ; and therefore his conduct, in some imtances, 
is directly the reverse of what it would have been, if the 
moral law had never been violated. ** Hear, O my peo- 
ple, and I will testify unto thee : O Israel, if thou wilt 
hearken unto me ; there shall be no strange god in thee : 
neither shalt thou worship any strange god. I am tlie 



300 ON THE SACRED SCRIPTURES. IVa^vX V 

Lord ihy God, who brought thee out of the land of Egypt; 
open thy mouth wide and I will fill it. But my people would 
not hearken to my voice : and Israel would none of me. 
So I gave them up unto their own heart's lust : and they 
walked in their own counsels. O that my people had 
hearkened unto me, and Israel had walked in my ways I 
I should soon have subdued their enemies, and turned 
my hand against their adversaries. Turn ye, at my re- 
proof, behold, I will poiir out my Spirit upon you, I will 
make known my w^ords unto you. Because I have call- 
ed and ye refused, I have stretched out my hand, and no 
man regarded ; but ye have set at nought all my counsel, 
and would none of my reproof : I also will laugh at your 
calamity, I will mock when your fear cometh : when 
your fear cometh as desolation, and your destruction com» 
eth as a whirlwind ; v/hen distress and anguish cometh up- 
on you. Then shall they call upon me, but I will not 
answer ; they shall seek me early, but they shall not find 
me. For that they hated knowledge, and did not choose 
the fear of the Lord. They would none of my counsel : 
they despised all my reproof. Therefore shall they eat 
of the fruit of their own way, and be filled with their 

own devices." (Psal. Ixxxi. 8 14. Prov. i. 23.) 

You may now, perhaps, inquire ; Whether there is not 
more good in the system, than there w«uld, or could 
have been, if moral evil had never taken place ? In an- 
swer to this, it may be observed ; That in the immutable 
system of infinite perfection, which is the only source of 
all true happiness, that infinite sum of original good, 
which there was, previous to the taking place of moral 
evil, still remains, considered in itself, invariably the same 
without any alteration, by increase or diminution j but 



^iiap. XIII] ON THE SACRED SCRIPTURES. 301 

that infinite original good, which, if moral evil had nev- 
er existed, might have been for ever secured to all per- 
ceptive beings, is now, with respect to some of them, ir- 
recoverably and eternally lost. Therefore, while, in the 
immutable system, absolutely considered, there has not 
been, even in the least degree, any variation from its ori- 
ginal state, the mutable system has, by the actual exis- 
tence of sin, been the subject of an essential change ; a 
change, which has, in no respect whatever, rendered it 
any better ; but has, in some respects, rendered it infi- 
nitely worse^ than it was before. No plea, therefore, in 
^vhatcver view it is considered, can ever be made in favour 
of sin. The best that can be said of it, is ; ** That it is an 
unruly evil full of deadly poison." (Jam. iii. 7.) It can- 
not be vindicated, as being, in any way whatever, condu- 
cive to the honour, glory or happiness of the Deity. Be- 
cause he is the absolute proprietor of a universal, inde- 
pendent, immutable, and eternal system, peculiarly his 
own, into which sin can never enter ; for, with relation 
to that system, which of all possible systems is the best, 
there neither is, nor ever was, any possibility of evil. It 
cannot be vindicated as contributing, either essentially or 
occasionally, to the happiness of finite beings. Their 
happiness cannot be derived from any thiag, that has a 
peculiar relation to the mutable system. For it cannot 
i^e derived from the original principle of evil ; nor from 
any connexion with that principle ; nor from the misery 
resulting from such connexion. But all their happiness 
must be intirely derived from an infinitely different 
SOURCE ; viz. from that universal, immutable system of 
absolute perfection, which constitutes the supreme, inde- 
pendent felicity of the Deity himself, and which, through 



3(^2 OJJ THE SACRED SCRIPTURES. [Part I. 

the Saviour alone, can be secured to those perceptive be- 
ings, who are not yet irrecoverably lost, by a final separa- 
tion from the inexhaustible fountain of love and srood- 
ness. It is, therefore, not the mutable, but the immuta- 
ble system, which is always to be considered as the ab- 
solute STANDARD, of all perfection and the only source 
OF ALL HAPPINESS. Therefore the more free any sys- 
tem is from sin and misery, the greater is its perfection. 
Consequently, that system which is intirely free, 
not only from evil itself, but also from every principle of 
evil, is, of all others, the most perfect ; and it is such a 
system that constitutes heaven. That which is directly 
opposite to this is hell ; in which the principle of all 
evil is absolutely predominant, without any thing to coun- 
terbalance it, or counteract its continual and eternal ope* 
ration. 

This principle, in its original state, is of such a na- 
ture, that it may be exterminated by faith, or be confirm^ 
ed by falsehood ; and accordingly, to those whom it na- 
turally relates, w^ill be admitted to heaven or doomed to 
hell. Therefore, ** he that belie veth shall be saved ; but 
he, that believeth not, shall be damned." (Mar. xvi. 16.) 
Hence it is evident, that the prohibitory command, which 
God gave to our first parents, requiring them to abstain 
from " the tree of knowledge of good and evil," was not 
arbitrary nor unjust, neither was it merely circumstantial ; 
but \X was founded in the original nature of things ; and 
was not confined to them alone, but equally extends to all 
mankind of every age and nation. For the original prin- 
ciple of evil is the foundation of sin ; sin introduces 
falsehood into the mental system ; and falsehood is the 
source of misery. The original principle of infinite evil. 



Chap. XIIL] ON THE SACHED SCRIPTURES. 

as long as finite agents intirely refrain from interfering 
with it, is perfectly harmless ; for while it remains in the 
hands of the Deity alone, he can dispose of it, in the 
best manner, by retaining it, as long as it is suitable, that 
it should be retained, and then, by removing it, when- 
ever the proper time, for its being removed, arrives. But 
when any finite agent, in direct opposition to the divine 
command, has once formed an agreement with this prin- 
cinle, it will become absolutelv inconsistent, even for the 
Deity, ever to remove it ; the inconceivably dreadful 
consequence, consisting in eternal misery, must, therefore, 
in this case, inevitably follow. '' For the Lord will rise 
up as in mount Perazin, he will be wroth as in the vaU 
ley of Gibeon, that he may do his work, his strange 
work, and bring to pass his act, his strange act.'^ 
(Isa. xxviii. 21.) And now, since the system of in- 
finite perfection, which essentially belongs totlie Dei- 
ty, is absolutely free from all evil ; it was, therefore ac- 
cording to the original state of things, perfectly agree- 
able to his nature, and his universal plan of operation, to 
remove out of the mutable system, the principle of all 
evil, and retain that of all good ; therefore what is direct- 
ly opposite to this, consisting in his removing the princi- 
ple of good and retaining that of evil, is called " his 
work, his strange work ; his act, his strange act." Con- 
sequently he has given every finite free agent full liberty to 
take hold of his power^ as it relates to good ; but he ab- 
solutely requires him to refrain from that, which relates 
to evil. Hence his la'iguage is ; '* Let him take hold of 
MY STRENGTH, that he may m;*.ke peace with me, and 
be shall n.ake peace with mf ' '" Hold fast that which 
is G v D. Abstain from ail appearance of evil. ''(Isa. xxvii> 
5. 1 Thess, V. 2i, 22.) 



TRUTH DISPLAYED. 

I>ART SECOND. 



F 2 



TRUTH DISPLAYED. 

PART SECOND. 



Ol^T^E VISIBLE UNIVERSE ; CONSISTING OF MATTER AND 

MOTION. 



Introduction, 



T 



HERE are, as we have observed, in the first part of 
this work, two perfectly distinct systems ; one of which 
is intirely independent of the other, and is, in itself alone, 
absolutely complete, in all respects, to an infinite degree ; 
being utterly incapable of admitting any increase or di- 
minution. This system is capable of admitting, without 
implying any change in itself, another system, which is 
absolutely dependent on the first. Therefore, all depen- 
dence, all change, all imperfection, jso far as there ever 
can be any imperfection, all evil, and all possibility- 
OF EVIL, wholly belong to the mutable system. 

There is, in the immutable system, a foundation for an 
Infinite series of changes, relative to finite existence,,..* 
And that^ to which we now refer, is that endless stream 
of TIME, which is flowing, and will foreyer continue to 
flow, in one uniform succession, from the future to the 
present, and from the present to the past. But while this 
amazing process is continually carried on, without any 
intermission, by the unfailiing vital energy of the ever 



303 ON THE VISIBLE UNIVERSE. fPa^t U- 

living God ; the divine Mind, the divine perception, and 
the boundless object of this perception, consisting in 
the whole sytem of absolute perfection, all remain unal- 
terably the same. And even that time, which is conti- 
nually passing, is something, which has all been present 
before. For the whole of eternity, which is now future, 
in a separate state, has once all been present, in a state of 
connexion with itself. That continual flow of time, of 
which we have been speaking, will be as lasting as eter- 
nity, and is as far from having any dependence on any 
thing of a mutable nature, as the divine existence itself. 
The succession of time, would always remain invariably 
the same, if there was no such thing as finite existence. 
Though the Deity eternally possessed the whole power, 
relating to all events, that ever can exist : yet such is the 
nature of his plan of operation, as to require time for 
the actual exertion of his power. The very nature of 
finite existence requires succession, with relation to the 
events, that are to be produced. The whole of mutable 
existence cannot all be present at once ; the actual exer- 
tions of divine power, relative to it, therefore, are suc- 
cessive. And,, consequently, it has not been from eter- 
nity^ but takes place m time. There was not an original 
necessity of finite existence ; but the Deity introduced a 
necessity y by the exertion of his power. For he was pos^ 
sessed of all power, previous to any actual exertion ; and 
therefore, there was a foundation, or a possibility, of muta- 
ble existence, before the existence itself was actually pro- 
duced. That there was such an original possibility, is 
evident ; for had not this been really the case ; then there 
never could have been any such existence. But tha,t 
there actually is existence of this kind, is an undeniable 



Introducfion.3 ON THE VISIBLE UNIVERSE. 509 

fact ; and therefore there was an origmal possibility of it* 
And here we must again bring into view, the distinction 
between the original state of the immutable, and that of 
the mutable system. Let it, then, be carefully observed ; 
That, with regard to the former y there was no possibility 
of the want of any thing, which could ever belong to 
that system ; and therefore, all possibility was on the 
affirmative side ; but with regard to the latter ^ there was 
not only an original possibility of existence, but there 
was an original possibility of the want of existence. In 
the original state of things, therefore, there were two pos- 
sibilities ; one on the affirmative^ and the other on the 
negative side. Hence it is evident, that, with relation to 
the mutable system, the Deity was originally invested 
with a TWOFOLD POWER ; by the exertion of which, in 
removing the possibility of nonexistence, and retaining 
that, on the opposite side, he created the visible universe. 
And he did this, not by modifying, or giving a new form 
to preexistent materials, but by producing that, which 
previous to his exertion, had no actual existence. 

Hence " we understand that the worlds were framed 
by the word of God, so that things, which are seen 
were not made of things, which do appear." (Heb. xi. 
3.) With regard to the mutable system, therefore, there 
was an original want of finite existence; and conse- 
quently it was by the exertion of divine power, that such 
existence was actually produced. But with respect to 
the system of inifinite perfection, the case was essentially 
different. For there was no possibility of the want of any 
existence to render that system absolutely complete. 
Therefore, all possibility was on the side, opposite to that 
of nonexistence. And all possibility, being wholly on 



SiO ON TH5 VISIBLE UNIVERSE. [i>art y. 

the affirmative side, was the same as necessit}^ j a neces- 
sity of universal, immutable, and eternal perfection. And 
since this necessity was absolutely original, and not in. 
troduced by any exertion of power ; therefore, there is 
not any thing, in the system, to which it relates, that can 
be said to have been created, or produced from a state of 
nonexistence. As it was, in its original state, so it is 
4iow, and eternally will be, completely perfect, in the 
highest possible degree, and absolutely independent of all 
die changes or revolutions, that ever did, or ever can take 
place. All, that belongs to it, whereby it is constituted 
a system of absolute, infinite perfection, has been from 
eternity. The supreme felicity of the Deity, therefore, 
has no dependence on, nor any relation to, any finite ex^ 
istence, nor on his power to produce it/ The reason is, 
because he has an immutable system of his own, which 
is absolutely complete, without bringing any finite exist- 
ence into the account. But that existence, which now 
belongs to the mutable system, was originally wanting, 
and was, in time, actually created, by the exertion of di- 
vine power, in removing the possibility of nonexistence 
and retaining the opposite possibility. As the mutable 
system has a peculiar relation to future time ; so the Su- 
preme Agent, according to his own universal plan of ope- 
ration, always exerts his power, with respect to this sys- 
tern, whenever the proper ti7ne, for such exertion, be- 
comes actually present. And this is the same, as for him 
to conduct, in his disposal of events, just as he sees fit. 
Respecting any particular event, therefore, which he will 
see fit to produce, it belongs to him to say ; *^ I the Lord 
will hasten it in its time." (Isa. Ix. 22.) And conse^ 
c^uently, it w6uld be inconsistent and unreasonable to in- 



IhtroducUon.;] ON THE VISIBLE UNIVERSE. 311 

quire; Why he does not exert his power, before the, 
proper time, or why he does not forbear to exert it. 
vfhen the proper time arrives. " To every thing there is 
^ season, and a time to every purpose under heaven. 
A time to be born, and a time to die : a time to plant, 
and a time to pluck up that which is planted : a time to 
kill, and a time to heal : a time to break down, and a 
time to build up." (Eccl. iii. 1.) 

The Deity never exerts his power, too soojt, nor toC* 
late ; but performs all his operations, each one in due 
season. And this course of conduct, he will always in- 
variably pursue, whatever may be the consequence, whe- 
ther good or evil, to finite beings. He never will do in- 
jury to any, who are obedient to his commands ; but 
those, who, by transgression, provoke him to anger, must 
feel the terrible effects of his displeasure. Since the m«» 
table system has a peculiar relation to future time, there ^ 
fore the operations of the Deity, relative to the particular 
events of this system, are successively performed. For 
though he was eternally invested with all pov/er, with 
respect to every possible event ; yet hLs original plan, be- 
ing adapted to the peculiar nature of the system, to which 
It relates, requires that his power should be exerted, not 
all at once, but in particular operations, succeeding each 
other, in a series, extending through endless futurity.. ..o 
This endless series of divine operations, was first begun, 
in the production of that kind of existence, which we 
call MATTER. And matter being created, another per* 
fectly distinct kind of existence was introduced, in addi- 
tion to it, which we shall call motion. And from the 
addition of motion to matter^ results a certain consequence 
€iT effecty which; for the want of any appropriate term, hr 



312 ON THE PROPERTIES OF MATTER. [PaPt i, 



J^ 



the language, whereby to express it, we must, either by 
way of circumlocution, call, a change of place, or 
a change of matter in respect to its place ; or else we must 
introduce an intirely new term, for the purpose of ex«^ 
pressing it. The former will be preferred to the latter. 
The three things, that have been mentioned, viz. matter, 
motion, and a change of matter in respect to its place ^ are 
all perfectly distinct from each other. We shall treat of 
these in tlieir order. 



CHAPTER L 

ON THE GENERAL PROPERTIES OF MATTER. 

X^I^EVIOUS to that amazing exertion of Almighty 
power, by which the whole, material system was created, 
there was the intire want of all jiiutable existence. There 
was, indeed, a foundation of this kind of existence j 
otherwise it could never have taken place ; or, in other 
words ; the Deity was invested with an original power, 
completely adequate to its production. But yet the ex- 
istence itself, previous to the divine exertion, was, in ev- 
ery degree, and in every form, intirely wanting. It was, 
therefore, wholly produced from a state of nonexi^feiice. 
But matter, being actually created, is now, in conse- 
quence of its mutable nature, capable of being changed, 
and differently modified, in an infinite variety of ways.... 
*' For every house is built by some man : but he that 
built all things is God." (Heb. iii. 4.' The building of 
a house does not consist in the creation of any thing from 
a state of nonexistence ; but it consists merely in giving 



Ohap. i.3 ON THE PROPERTIES OF MATTER. 313 

a new form to what existed before. But matter had no 
actual existence, in any form, till it was created, by the 
actual exertion of divine power. Hence, it is a univer- 
sal property of matter^ to be the first of all created 
things, 

^-lOC A L I T Y is also an essential property of matter* For 
there can be no such thing as matter exclusive of space ; 
to that^ therefore, it always has a peculiar relation, and 
in that it is contained. Matter absolutely depends on 
space ; but space has no dependence on matter. Formatter 
is a mutable substance ; but space is immutable ; and con- 
sists in the original, absolute, unchangeable and eternal dif- 
ference between something 2C[i^ nothing. It is perfect in its 
nature, and absolutely infinite in degree. It always had 
the same universal and invariable existence, as it has now, 
before matter was produced by creation ; for there al- 
ways was, in the absolute nature of things, an infinite, 
unalterable difference between universal existence and uni- 
versal nonentity. This difference is what we call immen- 
sity : which, being of boundless magnitude, contains an 
itifinite number of degrees, from that, which is infinitely 
small, to that, which is finite ; and from that, which is 
finite, to that, which is infinitely great* And such is its 
eissential naturCj as to admit no change, nor any alteration, 
in any manner whatever. Immensity is a most astordsh- 
ing object ; an object which does, and always will, in re- 
spect to its magnitude, infinitely surpass the most enlarged 
conception of any finite mind 5 even after its having been 
in a state of the highest degree of progressive improve* 
ment, millions of ages, multiplied by millions, in num- 
ber beyond all calculation. But this is aa object, which 
the Deity always directly and intuitively perceives, and; 

Q2 



S1.4 ON THE PROPERTIES OF MATTER [F^rt H 

without the intervention of any medium Avhatever, most 
completely comprehends, in all its extent, from the least 
to the greatest degree. Any finite degree of space ; or 
which is the same thing, the disagreement of any finite 
quantity of space with the want of itself is what we call 
place. It is the universal property of every quantity of 
matter to exist in some place, by itself, so as to exclude 
every other quantity of matter from coexisting in the 
same place* Every part of space has a peculiar relation 
to the want of itself; that is, il disagrees with the want 
of itself ; and this peculiar relation always remains un^ 
changeably the same. Matter also has a relation to, that 
is, it disagrees with, the want oi' some part of space. And 
that part of space, with the want of which any quantity 
o^ vaiitter disag?'ees, is the place, in which the given- 
quantity of matter actually exists. Every part of mat- 
ter, therefore exists in some place. Hence locality is an 
essential property of matter. 

Another property is mobility. For matter, consid- 
ered in itself,, is imperfect. It is not a whole quantity, 
but it is the difference between the whole and a part. In 
order to constitute the whole,, therefore, a part must be ad- 
ded to the difference ; for a part of the whole, and the dif- 
ference between the whole and a part, constitute the 
whole itself. And that part, which is to be added to the 
difference, in order to make up the whole, consists in that 
peculiar kind of existence, which we call motion. This 
is something, which is perfectly distinct from matter, and 
from every modification of it. For motion is not the 
same as any part of matter, nor is it the same as anv 
change of matter whatever. Motion, in addition to matter, 
cqnstitutesthe positive whole of all external mutable ex- 



Chap, t] ON THE PROPERTIES OF MATTER. 315 

istence, that can be actually present, at any one time. Now 
since matter is not a whole quantity, but is the difference 
between the whole and a part, and consequently is muta- 
ble ; that is, capable of being changed^ in respect to its 
place ; therefore it is essentially different, in its nature, 
from space. For every degree of space is a complete 
whole quantity, and absolutely immutable. Both matter 
and space are real substances, admitting of various de^ 
grees of magnitude ; yet there is an essential distinction 
between the respective natures of these two kinds of ex^- 
istence ; for one is imperfect and mutable, but the other 
is perfect and immutable. Every part of space always 
has an unchangeable relation to the ivant of itself ; and 
since it never changes this relation ; therefore, it always 
exists in the same place ; that is, it always exists in it- 
self; for it is the nature of it to be selfexistent. But 
with regard to matter, the case is different ; for matter is 
capable of having a relation to the want of one part of 
space at one time, and the want of another part of space, 
at another time. Matter, therefore, being of a mutable 
nature, is capable of existing in a twofold state, for it is 
capable of admitting, in addition to itself, that kind of 
existence, which we call motion ; in consequence of which 
it will, after having continued to exist, for a certain length 
of time, in one place, then change its place ; and after 
having begun to exist in a new place, it will there con- 
tinue to exist, for a certain length of tiihe, and then it 
will change its place again, &c. as before. The num- 
ber of changes, that will take place, in any given length 
of time, will always be proportional to the degree of mo- 
tion, which is added to the quantity of matter in which 
those changes are produced ; or the effect^ consistine in * 



316 ON THE PROPERTIES OP MATTER- jlPart il. 

the change of the quantity of matter, in respect to its 
place, will be proportional to the cause, consisting in 
the degree qf motion, which is added to the quantity of 
matter, which is the subject of change. And since mat- 
ter is capable of admitting, in addition to itself, that kind 
pf existence (viz. motion) which is the cause of its be- 
ing changed, in respect to its place, therefore mobility is ^ 
property of matter. 

Among the properties of matter must be reckoned 
impenetrability; that is, the impossibility of the 
coexistence of any two quantities of matter, in the same 
place. For every quantity of matter always does, from the 
very nature of it, necessarily require a distinct place o| 
its own, and therefore, it is impossible that any othe^ 
quantity of matter should caexist in the same place. 

It is the property of every body of matter to consist of 
PARTS, And the parts, of which it is composed, areof 
two kinds ; viz. separable and inseparable. Every par- 
ticular mass of matter is composed of 2i finite number of 
separable parts, which we shall call particles. By a par- 
tide, as the term is here used, is meant the smallest sepa^ 
rable part of matter. Every particle consists of an in- 
finite number of inseparable parts. Such is the na« 
ture of the inseparable parts of matter, that they cannot 
exist in a state of separation from each other ; it there* 
fore requires an infinite number of them, in a state of tm^ 
ioHy to compose one particle. A particle of matter cor- 
responds to a point of space. Every finite magnitude o£ 
space, which consists of a finite number of points, ex- 
tending one way, constitutes that kind of magnitude,, 
which is called a line. Any number of lines constitutes 
^^eadth. Any number of br^adth^ constitutes thicknes$^ 



i>hap.I.] ON THE PROPERTIES OF MATTER. 317 

And as imits are the elementary parts of number ; so par* 
tides are the elenientary parts of matte?*. Every particle 
is perfectly solid and impenetrable. Therefore, there 
is a universal ^nd essential distinction between the sepa- 
fable and inseparable parts of matter. And consequently^ 
matter is not infinitely divisible. Every quantity of matter, 
consisting of any number of particles, as 2, 3, 4, or 5, &c. 
is divmble ; but every part, which contains only one par • 
ticle^ is indivisible ; the reason is ; because all the parts 
of it are inseparably combined together, by unity or 1^ 
It is the essential nature of a unit, or J , to consist of an 
infinite nunaber of inseparable parts. For a unit consists 
Qf 2 halves, 3 thirds, 4 fourths, u fifths, &c. to infinityir 
It is the essential nature of every unit to require a wn ion 
pf all its parts. Therefore, every part of a unit necessa-* 
rily requires the addition of all the other parts. Conse- 
quently ; J requires the addition of f ; f requires the ad- 
dition of -3- ; 4 requires tlie addition of \ ; :J, requires the 
addition of ^, &c. to infinity. Hence it follows : That 
all the parts (infinite in number) of every particle of mat. 
ter are inseparably combined together^ by unity, or 1> 
which is essential to the very existence of the particle it- 
self^ Hence it is, that every particle consists of an infi- 
nite number of inseparable parts. 

Density and rarity are properties, that belong to 
matter. For the real quantity of matter, which any one 
body contains, is always directly, as the number of par- 
ticles, of which it is composed. Some bodies of equal 
magnitude, contain an unequal number of particles. 
Hence result those properties of matter, which are called 
density and rarity. These two properties are directly the 
tevo'se., one of the other. Thus; if there are any two 



^318 ON THE PROPERTIES OF MATTER. [Part li, 

bodies of equal magnitude, and one contains ten times as 
many particles as the other ; then the density of that one, 
which contains the greatest number of particles, is ten. 
times as great, as that of the other. Hence arise the spe- 
cijick gravities of the various kinds of matter ; as, plati>^ 
na, gold, lead, silver, iron, glass, &c. 

It is the property of matter to consist of various 
DIFFERENT SPECIES. And the spccifick difference. Sub- 
sisting between the various kinds of matter, results from 
the particular structure or arrangement of the several pri- 
mogenial particles, of which the respective kinds of mat- 
ter are composed. Therefore, let that peculiar structure, 
or arrangement of parts, which constitutes a solid, for in- 
stance, be so changed, as to be perfectly similar to that 
arrangement of parts, of which ajluid is composed ; then, 
that same quantity of matter, which, previous to such a 
change, is a solid, will, when the change actually takes 
place, become a Jluid. And, vice versa. And we may 
observe, in general ; That it is the peculiar internal struc- 
ture or arrangement of the elementary parts, of which 
matter is composed, that constitutes all that diversity, 
which belongs to the various different species of materi- 
al substances. Hence it is, that matter presents itself to 
pur view, in such an endless variety of diversified forms -, 
as water, earth, stones, wood, iron, glass, lead, silver, 
gold, vegetables, animal bodies, &c. Hence also arise 
various particular properties of matter, which it is not ne- 
cessary hereto enumerate; we shall, therefore, only just 
mention the names of some of them ; as roughness,smooth- 
ness, hardness, softness, &c. 

Since it is impossible that any two bodies, or any two 
particles of matter should coqxist in the same place; 



'Chap, l] ON NUMBER AND PLACE. 319 

therefore extension or magnitude is an essential 
property of every quantity of matter consisting of any 
numl^er of particles. And since every single body of 
matter is of finite dimensions, tlierefore it is an essential 
property of every collection of particles, combined togeth- . 
er, to have figure or form. 

Number is something, which essentially belongs to 
imatter. And since matter, as well as space, is some- 
thing, to which number essentially belongs, it will be ne«. 
cessary to consider tlie origin and nature of number ; es- 
pecially since all magnitudes, of the same kind, always 
have the same relations and properties among themvSelves^ 
as the numbers^ which belong to those magnitudes. In 
the next chapter, therefore, we shall take a view of the 
origin of number ; and also make some observations oa 
the nature of magnitude, in general, and of place, in 
particular. 



CHAPTER II. 

on the origin and the nature of number and 

PLACE. 

J HE constituent parts of number are units. A unit 
universally consists in the connexion of any thing with 
itself; or, which is the same, it consists in the agreement 
of the whole of any thing, with the sum of all its parts. 
A unit, therefore, is a certain peculiar kind of relation^ 
viz. that, which consists in agreement : the agreement of 
any thing with itself And among all that infinite variety 
of relations,, which subsist, in the universal nature <5f 



320 OJT NUMBER AND PLACE. LParl it 

things, it' is that pecuhar one alone, which consists in 
A<5REEMENT, that Constitutes a unit* The well knoivn 
character, which is substituted for the piirpose of express- 
ing this relation, is, 1. As the connexion of any thing 
with itself constitutes a unit or 1, so that, which is Op 
posite to thisj viz. the separation of any thing from it- 
self, or the separation of the whole from the sum of al' 
its parts, is what is called nothi?ig ; the substitute for 
which is Oc 

Though our leading design, at present, is to exhibit a 
view of that kind of magnitude, which is called matter i^ 
and that kind of ntittiber, which essentially belongs to it f 
yet, since space is the basis, or foundatiori, oil which mat- 
ter intirely depends^ it will be necessary, in ordeir to giv^ 
an intelligible explanation of the subject, to frequently 
iiltroduce the idea of space, as well as that of matter..., .s 
There are two kinds of relations belonging to space. 
First: that, which consists in the disagreement of 
space with the want of itself ; or in its disagreement with 
nothing. Secondly: that, which consists in the agree- 
ment of every part of space with itself. The first of 
these relations, or that, which consists in disagreement^ 
constitutes the magnitude of space ; therefore, the greater 
the disagreement, the greater is the magnitude. From 
the other relation, or that which consists in agreemehtt 
originates that number, which essentially belongs to the 
parts of space; for the agreement of every part with it- 
self, constitutes one unit. 

Matter, as well as space, has a twofold relation. First: 
that, which consists in the disagreement of matter with 
the want of space. This constitutes the magnitude of 
,inatter. The more disagreement, therefore, any quantity 



.'.^p. ii.] ON NUMBER AND PLACE. 521 

of matter has with the want of any part of space, the 
greater is its magnitude or dimensions ; and consequent ~ 
Ij, (he larger is the extent of space, which it require*, 
for the place of its existence. Secondly : that relation, 
which consists in the agreemeiit of every part of matter 
witli itself. From this originates that kind of number^ 
which essentially belongs to the paats of matter. 

Hence there are two perfectly distinct kinds of tnagni- 
iude^ and therefore, there are two perfectly distinct kinds 
of number, which we shall distiny;uish, by calling the 
first, geometrical, and the other, arithmetical. The agree - 
ment of any magnitude of space with itself, constitutes 
a geometrical unit ; and any collection of such units, 
constitutes a geometrical number. But the agreement of 
any magnitude of matter with itself, constitutes an arith- 
metical unit ; and any collection of such units, consti- 
tutes an arithmetical number. There is an infinite num- 
ber of each of these two kind^bf units ; and therefore, 
there is an infinite number of each of those two kinds of 
magnitude, to which the two kinds of number respect- 
ively relate ; for all number is of a relative nature ; it re- 
lates to SOMETHING. Bccausc cvcry unit (and units arc 
the essential constituent parts of number) universally 
consists in the agreement of something with itself..... 
We are not, however, to suppose, that, with regard to 
those tv(^6 infinite numbers, the latter is any thing, ex- 
clusive of the former. For, as all matter is contained^ 
space ; so all arithmetical number is contained in that, 
which is of the geometrical kind. 

It is the universal nature of space, to disagree vvith 
the want of itself; and, in this disagreement, its magni- 
tude consists ; and therefore, it has a real existence. Be 

R 2 



ON NUMBER AND PLAC't. [Fart W 

cause that, which has no actual existence, has no actual 
disagreement with the want of itself. That space disa- 
grees with the want of itself, and therefore really existsj 
is evident ; for if this was not the case ; then it would 
have no agreement with itself, and therefore, there would 
be no such thing as number^ with relation to space. But; 
there is number, even infinite number ; and therefor^, 
tmiversal space has a real existence : that is ; there is ab- 
solute, universal, immutable, and eternal existence^ in a 
state of perfect disagreement with absolute, universal 
nmientity. And the whole disagreement, or difference, 
between real immutable existence, and the want of ex- 
istence, is completely perfect, in its natuFC, and absolute- 
ly infinite, in its degree. And this is that kind of exist- 
ence, which we call immensity, considered in itself, inde- 
pendent of that other kind of existence, which we call 
matter. Hence there are two perfectly distinct kinds of 
existence, viz. immutab(l and mutable ; and to each of 
these belong magnitude and number. There are, indeed^ 
other things, to which number relates ; for number, or at 
least unity, or 1, has an essential relation to every kind of 
existence ; because every thing has an agreement with it- 
self ; but we are now taking an intellectual view of that, 
to which, not only number^ but also magnitude^ belongs 
But here, language, con.posed of -words only, immedi- 
ately discovers its own imperfection. Because such lan- 
guage was originally formed for the purpose of express- 
ing sensible objects; and therefore, whenever it is applied 
to those, which belong to the immaterial, or intellectual 
system, it becomes figurative. And, therefore, exposes 
those, who are wholly coafincd to the use of it, to th© 
danger of being led into error, in the course of theii' 



Ofe*p. II.] ON NUMBER AND PLACER. 323 

reasoi'ings. It is, therefore, at least, very convenient, if 
not absolutely necessary, sometimes, instead of words, 
to introduce symbols, together with certain marks, oi* 
chaicCters, expressive of the various relations of things, 
for the purpose of communicating ideas, relative to scien* 
tifick subjc?cts« And here it may be observed ; That, 
when we liave recourse to symbols, instead of commou 
words, it makes not the least difference, whether the in- 
dividual Visible quantities, made use of in substitution, 
have, or have not, when considered simply in themselves, 
any kind of resemblance to the real objects, for which 
they are substituted. We are, therefore, at perfect lib- 
erty to assume, for the purpose of substitution, any indi- 
vidual quantities, which we please. It must always, how- 
ever, be carefully considered, that particular quantities, 
(whatever they may be in themselves) as soon as they are 
actually substituted, and as long as they retain the charac- 
ter of substitutes, are so far from being arbitrary or in- 
different, that they have the very same nature, and the 
same properties^ as the real objects, for which they are 
substiuited ; because they then have a real coincidence, 
or union, with their respective objects. This remark is 
general, and will universally apply, in all cases, with re- 
gard to the doctrine of substitution, and it is of much 
greater value and importance, than what would, at first 
view, be apt to be conceived. For it is, by substitution 
alone, that we are enabled to extend our views beyond 
the narrow circle of sensible appearances, and take a 
prospect of the intellectual world. » We shall now return 
to the consideration of magnitude and number. There 
are, as we have observed, two perfectly distinct kinds of 
existence, to which m^nitude belongs ; one is an o^'^ 



324 ON NUMBER AND PLACE. [Part U. 

ginal immutable existence, but the other is a created mu- 
table quantity, which, in the original state of things, had 
no actual existence. 

Let in be substituted Tor any finite degree of space, 
smd let n be the substitute for any one body of matter ; 
anrl let y be an infinite number. Then, with regard to 
^;2;^<? numbers, certain marks, or characters, called^^wre^^ 
or digits, have already been introduced, and are become 
so common, as to be generally understood. Thus ; 1 is 
the well known substitute for a unit ; 2 is the substitute 
for the mm of two units ; 3 is the substitute for the sum 
of three units, &c. But since there is not, in common 
use, any one particular symbol, expressive of an infinity 
number, we have, in order to answer the present design^ 
assumed y, for that purpose. We might, indeed, just as 
well, have selected any other mark, or letter ; but this 
one, being actually substitued for an infinite number^ 
must be considered as being the very same as, and there- 
fore as having all the properties of, the real object, with 
which, by substitution, it is now coincident. And there- 
fore, whatever is affirmed or denied, of a real infinite 
number, must be affirmed or denied, of its substitute, 
which, m the present case, is y. And the same observa- 
tion will apply, with respect to every substitute. For ev- 
ery substitute has the very same nature and properties, 
as its real object. And by the object of substitution is 
meant, that, whatever it is, for which any thing is substi- 
tuted. 

To express the relations, belonging to rnagnitude and 
number, certain marks or characters have already been 
introduced, and are generally known as substitutes. Such 
are the following : -r- (with) — (minus) + (plus) K (into) 



♦ ru^ip. ii j ON KUMDER AND PLACE. 

These marks or signs are used for the purpose of ex-* 
pressing connexion, separation, addition, and multiplica- 
tion. 

We have already observed ; That every substitute has 
the same nature and properties as the real object, to which 
it relates. Thus ;;?, being substituted for an immutable^ 
and n for a mutable, magnitude ; I being substituted for 
a unit ; 2, 3, 4, 5, Sec. being substituted ior finite num. 
bers : y being substituted for an iirfinite number ; and the 
characters -r-, — , +, X, Sec. being substituted for con-* 
nexion^ separation^ addition^ and multipltcationy are all the 
very i,ame as their respeqtive objects. Hence, through 
the medium of these substitutes (or any others, that we 
may have occasion to introduce) we can prosecute the 
same train of reasoning, with equal certainty, as if the 
real things themselves, to which the substitutes respec- 
tively relate, were actually present. And thus we can 
hold an intercourse, or carry on a correspondence, with 
distant objects, that belong to the material universe, or 
the invisible realities of the intellectual system. 

In the connexion of m with itself, expressed thus ; 
m'T-m, consists that kind of unit, which \ve call ^^0/72^^- 
rical, and which has a peculiar relation to m ; a collec- 
tion of units of this kind constitutes a geometrical num- 
ber. In the separation of m from itself, expressed thus-; 
m — nij consists the want oi m. And the well known 
mark or character, which has been introduced for the 
purpose of expressing the want of any thing, is 0. Hence 
?7i -f- m is the same as 1, and m — m is the same as 0. In 
the disagreement of m with the want of itself, that is, in 
iJie difference between 772 and m — m, consists m itse]/. 



S2G ON NUMBER AND PLACfe. [Part 11. 

'Therefore this disagreement or difference constitutes im- 
material or immutable magnitude ; otherwise called space. 
This kind of magnitude, when considered in any finite 
degree, is called place ; and always remains unchangeably 
the same, whether it does, or does not, contain any de- 
gree of matter. And since it is immutable, in every de- 
gree, from the least to the greatest, therefore, the whole 
of it is absolutely immutable. Every degree of it has an 
agreement or connexion with itself, and therefore there 
is an infinite number of agreements. But since there is 
only one universal whole, and this has only one agree* 
ME NT with itself; therefore there is one universal 
AGREEMENT. And as cvcfy degree of magnitude, both 
in the mutable and immutable system, is contained in 
the one universal, infinite magnitude, called, immensity ; 
so every agreement, relative to material and immaterial 
magnitude, is contained in the one absolute, universal, 
immutable, and eternal agreement of immensity with 
itself. In the agreement or connexion of n with itself, 
expressed thus ; n ^n, consists that kind of unity which 
we call arithmetical^ and which has a peculiar relation to 
w. And a collection of units of this kind constitutes an 
arithmetical number. In the separation of n from itself, 
expressed thus ; n — n, consists the want of n. Hence 
n~L.ni& the same as 1, and n — n is the same as 0. 

We have substituted m for any one degree of space, 
and w, for any one quantity of matter ; but since there 
is, in immensity, more than one finite degree of space, 
and more than any one finite quantity of matter ; there- 
fore, other substitutes, in addition to those already intro^ 
duced, will be required. And, this being the case, let 



ehap. 11.3 OaH NUMBER AND I^LACE. 327 

m be any ofie finite degree of space, as before ; and let p 
be any other finite degree. Again ; let w, as before, be 
any one quantity of matter, and let q be any other quan- 
tity. Then m is what we call one place^ and p is another ; 
m and py therefore, are two distinct places. Again ; n 
is one quantity of matter, and q is another. And since 
m and j&, each of them, has an agreement or connexion 
wdth itself, thus -, m~!L.m and p -rP-> therefore, these twa 
agreements are two geometrical units^ the sum of which 
constitutes the geometrical 72 w/Ti^er, /wo; that is, 1X2 t- L 
Again ; since n and ^, each of them, has an agreement 
with itself, thus ; nJ^n and q^q^ therefore^ these two 
agreements are the same as two arithmetical unitSy the 
sum of which makes the arithmetical number, two ; "that 
is, )-i-2 — 1. And as all matter is contained in space ; 
so all arithmetical number, relative to the various quan- 
tities of matter, is contained in the geometrical number^ 
which relates to the various degrees of space. Since the 
two places, m and p are immutable ; therefore they ne- 
ver change places ; but each of them always continues 
to exist in the same place ; or, in its own place ; that is, 
each one of them eternally exists in itself. But the case 
with respect to the two bodies of matter, n and q is in- 
tirely different. For theif are capable of being changed^ 
in regard to their respective places^ in consequence of 
the admission of that limitary existence, which we call 
MOTION. To this peculiar kind of existence, we have 
applied the epithet, limitary, to denote the nature of it, 
as i)eing that, which, when it is added to any body of 
matter, Itmtts the time of its continuing to exist in any 
ot:e ])lace. Therefore, the greater the degree of mo- 
tion, which is adde4 to any body of matter, the shorter 



328 (JN NUMBER AND PLACE. [Fart it 

will be the time of its continuing to exist, in the same 
place, in which it has, at any o^ie time^ begun to exist. 
And vice versa. 

If «, at any one time, exists in the place, rn ; and q^ 
at the same time, exists in the place, p ; then ti niay, at 
another time^ exist in the place,/?; and g in the place, 7?2. 
And whenever this comes to be the case, then ?z and q 
will both be changed, in regard to their respective places. 
Therefore, when it is said. That there may be a change 
of place, it must not be understood, that place itself can 
€ver admit of any change ; but that matter may be 
changed, in respect to its places Hence one of the pro- 
perties of matter, as we have already observed (chap, i.) 
is mobility ; that is, a capacity of adniitting the addition 
of ^notion ; in consequence of which it will be changed, 
with respect to its local situation. The antecedent^ or 
that peculiar kind of existence, which precedes the actual 
change of any body of matter, is what we call motion ; 
but for the consequent^ that is, the actual change itself, we 
have no single appropriate term. For, having selectecJ 
the term, motion, to denote the cause, We cannot, with 
any propriety, make use of the same term, to express the 
EFFECT. And therefore, we must either introduce into 
the langu ge, a new term, for the purpose of designating 
the consequence^ of which motion is the antecedent ; 
©r else we must, when treating on this subject, make use 
of circumlocution. For motion does not consist in a 
change of matter, in respect to its place ; but it is the 
antecedent^ of which that change is the consequence. 

Let the antecedent, consisting in the addition of any 
degree of motion to any body of matter, be admitted ; 
and then, the proper consequence, consisting in the 



C4iap. II.] ON NUM3ER AND PLACE. 329 

change of that body of matter, in respect to its place, 
will follow* For the Deity does, as we have before re- 
^atedly observed, always exert his power, in producing 
effects, in the various parts of the material and mental 
system, according to the actual state of things. When, 
therefore, ihere really is, in the actual state of things, 
any degree of motion, in addition to matter ; then, the 
Supreme Agent, who regulates and governs all events, 
throughout the whole of the material universe, will pro- 
duce, for there will then be a proper reason, or cause, 
why he should produce a correspondent effect, con- 
sisting in a proportionable change of matter, in respect 
to its place. This change of matter intirely consists in 
its beginning to exist, in a different place. For it is evi^ 
dent, that matter, as long as it continues to exist in anv 
one place, is never the subject of any actual change. The 
CONTINUANCE of matter, in any one place, is denomi- 
nated rest ; but for that change of matter, in respect 
to its place, which consists in its beginning to exist, in 
a different place, and which is an effect^ of which motion 
is the cause, the language, in common use, docs not, as 
we said before, furnish any appropriate term. The change 
of matters in respect to its place, is, as we have just been 
observing, an effe<^t^ of which motion is the cause ; and 
what is the. cause of motion, or what is the reason whv 
the Deity produces motion, will be particularly consider- 
ed, in the subsequent pages of this work, in which w^e 
shall treat on the doctrine of gravitation, or gra- 

VITY. 

If it is true, at any one time, that the two bodies of 

matter, n and q, exist, one in the place, m, and the other 

in the place, p ; then it may be true, at another time, that 

S 2 



330 ON THE EXTENT OF THE UNIVERSE. [Part II. 

m exists in p ; and q in m. Or thus ; if n exists in ;;2, 
and q exists in p ; then 72 may be so changed, in respect 
to its place, as to exist in p instead of m ; and q may be 
so changed, as to exist in m, instead of p. If x is any 
quantity of matter, that exists in cwy place whatever' 
and z is a quantity of matter, that exists in the same place 
with X ; then z lias no distinction from x. Therefore, 
if z has any distinction from x; then it does not exis^ 
in the sam- place. For it is as much impossible, tha^ 
two different bodies should exist in one place, at the same 
time, as it is, that one body should, at the same time^ ex- 
ist in two different places. Both of these propositions 
are equally evident ; and each of them is too evident to 
admit of any proof: because each of them is selfevj? 
dent. 



CHAPTER III. 

ON THE EXTENT OF THE UNIVERSE. 

"I AVING taken a view of some of the general prop- 
erties of MATTER, and also considered the nature of 
number and place, as being essential to its existence, 
we shall now proceed to a consideration of its boundless 
extent ; or the infinite number of bodies of which the 
material universe is composed. This will give some 
idea of the amazing power of the Almighty Creator of 
innumerable worlds ; and consequently, may subserve 
the purpose of leading the serious contemplative mind 
to admit the solemn thought, respecting what inconceiv- 
ably delightful or dreadful effects this Omnipotent Being 



Chap. III.] ON THE EXTENT OF THE UNIVERSE. 331 

fcan produce, with regard to those, who are strictly ac- 
countable to him for all their conduct ; how high he 
can raise, in happiness, or how low he can sink in , 
ery, the obedient or rebellious subjects of his moral go- 
vernment. 

It has been observed (chap. 2.) that there are two dis- 
tinct kinds of units, viz. geometrical and arithmetical s 
the first of which relates to space^ and the other to mat- 
ter. Hence there are two kinds of number ; and each 
of them extends to infinity. There is, therefore, an 
infinite number of degrees of space ; the greatest or high- 
est of which is immensity. There is, also, an infinite 
iiumber of bodies of matter; the whole collection of 
which constitutes the material universe. In order to ex- 
hibit an idea of the distinct nature, and the infinite ex* 
tent of geometrical and arithmetical numbers, and con- 
sequently, of the real magnitudes, to which they respec^ 
tively relate, we shall first set down a series of simple 
tmits of each kind. The first series will consist of geo- 
metrical, and the second of arithmetical, units. 

Let y be an infinite number : then we shall have the 
two following series of simple miits, each extending to 
infinity. 

(1) 1-T-l : 2-f-2 : 3-f^3, &c. ad infinitum. Geomet. 

(2) 1 — : 2 — 1 : 3 — 2, &c. ad infinitum. Arithmet. 
Here it is evident, that the last term of the first series, 

being infinitely continued, will be y-r-y : and tb'- last 
term of the second series will be y — y. Htnce there is 
an infinite number of geometrical un its; the first of ^vhich 
is l-rl,the second 2-^2, the third 3-^^^ i^c. to y-^y,,,. 
There is also an infinite number of arithmetical units / 



532 ON THE EXTENT OF THE UNIVERSE. [Part It. 

the first of which is 1 — 0, the second, 2—1 ; the third 
is 3 — ^, &c. to y — y. 

We shall now proceed to take a view of the two foU 
lowing infinite series ; in each of which, the first stage 
of the increasing progression will express the sum of two 
units ; the second stage will express the sum of three 
units, &c. to the last stage^ which will contain the whoky 
that 1% an infinite number of units. 

(1); 14-24-1: 2+3-f- 2 : 3X4-~-3, &c. ad infinitum. 
Geomt^tricaL 

(2) 1X2—1: 2X3—2: 34-4—3, 8cc. ad infinitum. 
ArithmetieaL 

It is evident, from inspection, that every stage in each 
of these two infinite series^ consists of three simple 
terms. 

Thus ; in the fi^^st stage, the first terni is 1, the se- 
cond 2, and the third 1 ; in the second stage, the first 
term is 2, the second, 3, and the third, 2, &c. In or- 
der therefore, to carry on each series to its utmost ex- 
tent, we must continually advance from stage to stage^ 
till we arrive to that, in which the first term is equal to 
the second. 

It is evident, that in the first stage, the fiJrst term is 
equal to i of the second ; in the second stage, the first 
term is equal to ^ of the second ; in the third stage the 
first term is equal to 4 of the second, &Cr Hence it is 
evident, that as we advance from one stage to another, 
in the ascending the scale of increasing progression, the 
first term, in every stage, continually approximates to an 
equality^ with the second, till it finally comes to a state 
of perfect coincidence. Therefore the series of geo- 
metrical numbers. lX2-Tl:2X3-rt: 3X4-r3, &c. 



Chap. Ill] ON THE EXTENT OF THE UNIVERSE. 32($ 

must be continued, till the last stage becomes yxy-^ij. 
And the series of arithmetical numbers must be contin- 
ued till we come to y^y — y. Here it is evident : That, 
in the first stage (1 X2 -r 1) of the first series, we have 
the sum of two geometrical units ; and this sran consti- 
tutes the immber that belongs to the sum of two degrees 
of space^ every way extended. In the second stage 
(2 X 3 -r 2) of the first series, we have the sum of three 
geometrical units ; and this sum constitutes the number 
Ihat belongs to the sum of three degrees of space, Sec...*. 
In the last stage [yyc^y ^y^ of the first series, we have 
the sum of an infinite number of geometrical units ; and 
this infinite number essentially belongs to the absolute 
sum of all the degrees of space ; which absolute sum^ ev- 
ery way extending to infinity^ constitutes a whole immen^ 
sity. And also in the first stage (i-f 2 — 1) of the second 
series, we have the sum of two arithmetical units ; and 
this sum constitutes the number, that belongs to the sum 
of two bodies of matter. In the second stage (2+S — 2) 
of the second series, we have the sum of three arithmet- 
ical units ; and this sum constitutes the number^ that be- 
longs to the sum of three bodies of matter, &c. In the 
last stage, [y^y—y) of the second series, we have the 
whole sum of an infinite number of arithmetical units; 
and this sum constitutes the number, that belongs to the 
sum of an infinite number of bodies of matter, /^nd 
this infinite sum constitutes that stupendous collection 
of solid masses of matter, of which the whole material 
universe consists ; a collection so vast, and so widely ex- 
tended, that nothing less than immensity can contain all 
the parts of which it is composed. Well might the po- 
et gay ; 

" An undevQut astronomer is mad/* 



o3i ON THE EXTENT OF THE UNIVESE. [JPart ll 

Who is there, that hiis once rdised his eye from llic 
surface of this smaU globe, on which we dwell, that can 
forbear to prostrate himself, with the profoundest awe, 
and reverential fear, before that adorable Being, whose 
single exertion produced the amazing whole ! 

When we take a view of the first series of numbers 
(1 X2 -f 1 : 2X3 ^ 2 : 3X4 ^ 3, Sec.) and consider the 
nature of it, though we can plainly see, at once, the im- 
possibility of tracing it, step by step, in a gradual pro- 
cess, to its utmost extent, because this would absolute- 
ly require a whole eternit}^ ; yet we are, notwithstanding, 
irresistibly led to the conclusion, that it is a most certain^ 
and we need not hesitate to say, a most solemn^ truth, 
that there is, in reality^ such a series. And so likewise, 
with regard to tlie second series (14- 2—1 : 2-h3 — 2 : 
34-4 — 3, &c.) the same general observation will equally 
apply. When, with respect to the two series, vve con- 
sider the several stages of the increasing progresbion, 
through which each of them advances, and see, thai the 
first gradation is only a part of the second ; the second 
only a part of the third, &c. thf conviction is too strong 
to be resisted, that, in the final result, there is an absolute 
whole ; and that, from the very nature oi the series, this 
absolute whole is infinite. For in the first stage of the 
progression we find the number, two ; in the second, the 
number, three, and so on to infinity* Now every one of 
these numbers is relut've ; it is a number of real things ; 
for any number of nothings is no number. What those 
real things are, to which the several numoers, in each se- 
ries, respectively relate, has already been shown. There- 
fore, " ^5 an essential distin-'tion between an injintte^ 
atxd every /mf6', number. This is evident from the fol- 



iMp. III.] ON THE EXTENT OF THE UNIVERSE. 33 S 

lowing consideration. There is always a difference be- 
tween any two finite numbers ; as, 1 and 2, or 2 and 3, 
■&C. when they are measured by any finite number ; but, 
when they are measured by an infinite number, there is 
no difference. For the illustration and proof of this re- 
mark (a remark which, when duly considered in its prac- 
tical appli(»ation, will be found to be of very interesting 
importance) let vis first take 1 and 2, and see what ratio, 
or what proportion, they have to any finite numbers ; such, 
for instance, as 2, 3, 4, 6, &c. 

(1) Let 1 and 2 be compared with 2. Then the ratio 
of 1 to 2 is I -r 2, or 4 ; but the ratio of 2 to 2 is 2 -f 2, 
or, 1. The difference between the two ratios, therefore, 
in this case, is 1— ^.^r-J. 

(2) Let 1 and 2 be compared with 3. Then the ra- 
tio of 1 to 3 is I -r 3, or -^ ; but the ratio of 2 to 3 is 
2 -r 3, or, 4-» The difference, therefore, between the two 
ratios is ^-^.1=:^. 

(3) Let 1 and £ be compared with 4. Then the ra- 
tio of 1 to 4 is 1 -f 4, or, ^ ; but the ratio of 2 to 4 is 

2 -r 4, or, ^. Therefore the difference between the two 
ratios is A— 4= -J;. 

Hence it is evident : that the greater any number is, 
with which 1 and 2 are compared, the less is the differ- 
^c^ between 1 and 2, in respect to the number, with 
which they are compared. And the case is the same, 
with regard to the comparative difference between 2 and 

3 ; 3 and 4 ; or 4 and 5, &c. ad infinitum. For the se- 
ries of differences between 1 and 2, in respect to 2, 3, 
4, 5, &c. is t : f : -J : f , &c. Or, which is the same, 
it is ]— t : l—| : 1— 4 : I—4., &c. And, on the same 
principle, the series of differences between 2 and 3,- in 



536 ON THE EXTENT OF THE UNIVERSE. [Part Si. 

respect to 3, 4, 5, 6, &c. is f : -J; : f : t, &c. That is ; 
1 — 4- : 1 — I : 1 — ^ : 1 — 4, &c. to the last term, which 
js 1 — 1=0. Consequently, the difference between 1 and 
2, 2 and 3, or 3 and 4, &c. in respect to an infinite num- 
ber^ is 1 — 1, that is, 0. In respect to an infinite 
NUMBER, therefore, we always have 1=:2=3=4=:5, &c. 
ad infinitum. # 

From the preceding induction, will follow the unavoid- 
able consequence ; That an infinite number has the pro- 
perty of being greater than any finite number ; and there^ 
fore, it is really something ^ for nothing has no properties* 
And an infinite number is not only really somethings in 
distinction from nothing ; but it is also of a relative na- 
ture ; it is a number 0/* something. But though number 
is always relative, and necessarily implies some real thing, 
or collection of things, distinct from the number itself; 
yet since it has such a general and universal application, 
it is not alwa3's necessary to expressly mention, or parti- 
cularly ^ecify, the things to which the number belongs. 
Thus, when it is said ; That twice two is four ; the pro. 
position is certainly true ; even though, in this case, no- 
thing but number alone is actually expressed. For the 
import of this proposition really is, and is always under- 
stood to be, That twice two things is the same as the col- 
lective sum of four things ; whatever the things may be^ 
whether they are yards, or miles, or leagues ; trees, or 
rocks, or grains of sand, or drops of water, &c. And 
hence it is, that all operations in arithmetick may be per- 
formed, so as to form a true result, by the expression of 
numbers only, without particularly specifying the thingsy 
to which the numbers relate. But then, it must be re- 
membered, that numbers always do» in reality, relate to 



thaj). lli.3 QN THE EXTENT OF THE UNIVERSE. 



337 



things, distinct from the numbers themselves; whether 
those distinct numerical things are, or are not, actually 

expressed* 

Let y be an infinite number. Then it is evident, from the 
preceding observations,that lis an infinite number of times 
contained in y ; 2 is also an infinite number of times 
contained in y; and the same is equally true of 3, 4, 5, 
&c. That is ; ^\ try finite number is an infinite number 
of times, contained in an infinite number. For we have 
shown, that, in respect to an infinite number, 1 =2—3, &c» 
because 1, 2, :^, &c. all have the very same ratio to an 
infinite number ; to express which number we have sub* 
stituted y. Consequently ; 1 : e/ : : 2 : y ; 2 : z/ : : 3 : y, &c. 
in geom. propor. And also ; •• z/ : : i •• y ; •• z/ : : '^ .. t^, 
&c. in arithm. propor. And from what has been ob- 
served, respecting matter, number, and magnitude, it is 
evident \ That it requires an infinite number of insepa- 
rable parts to compose one separable part, or that which 
we have called a particle of matter ; a finite number of 
particles to compose one body ; a finite number of bodies 
to compose one particular system ; and an infinite num- 
ber of systems to constitute the whole material 
VNiVERSE. Hence it follows; That the whole system 
of matter, contained in immensity, and consisting of 
vast ponderous bodies, at a distance from each other, is, 
in length, breadth, height, and depth, every way infi- 
nitely extended. What an amazing prospect does 
this open to view ! And how inconceivably great ipust 
bq the power of him, who is the sole 

Author " of this immeasurable mass 

« Of mauer multifo. m ; or dense, or rare, 

*^ Opaque, or lucid ; rapid, or at rest ; 

TS 



338 UN THE EXTENT OF THE UNIVERSE. [Part U. 

« Minuie, or passing bound I In each extreme, 
" Of like amaze and mystery to man." 

Though a universe, consisdng of an infinite number 
of worlds, is too great. ..infinitely too great, for any finite 
comprehension; yet it does not follow, from this, that 
we cannot obtain a certainty of its reality. We cannot 
contpreliend a Being of infinite, hiimutable, and eternal 
perfection ; yet we may certainly know^ that such a Biuag 
does actually exist. *' For the invisible things of him 
from the creation of the world are clearly seen, being 
UNDERSTOOD by the things that are made, even hiseter- 
nal power and Godhead." (Rom. j. 20.) Those, therefore, 
that remain destitute of the knowledge of his existence ; 
or, having such knowledge, refuse to regulate their con- 
duct accordingly, are altogether inexcusable^ 

It is very wonderful to think, how vast is the extent 
of only that part of the universe, which can be discov^er- 
ed by the natural sight. For those fixed stars, which, 
by their own native light, emitted from them to us, the 
eye, without any artificial assistance, can actually see, are 
above four hundred thousand times more distant from 
z/5, than we are from the Sun, which is the centre of that 
particular system, to which our earth belongs ; and there- 
fore, they are at the amazing distance of more than thirty 
eight millions of millions of miles. If this was not the 
case, the fact would have been ascertained, by the accu- 
rate and repeated observations, which astronomers have 
had opportunities of making for this purpose. For we 
are carried by the earth, in its annual orbit round the 
sun, more than one hundred and ninety millions of miles 
nearer to the fixed stars, at one time of the year, than at 



Chap, in.] ON THE EXTENT OF THE UNIVERSE. 33,9 

another ; but yet their apparent magnitudes, situations, 
and distances from each other, remain the same. That 
circle, which has our earth for its centre, and the circum- 
ference of which passes through those vastly great and 
distant globes of fir t-, that we actually behold, whenever 
we view the stars, is more than seventy- six millions of 
millions of mile.s in diameter. And since the fixed stars 
could not be seen from such a distance, by reflected light ; 
they are, therefore, suns, and each encircled with a sys- 
tem of revolving planets. But the Deity, without the 
instrumentality or concurrence of any finite agent, by 
one immense exertion^ called the word of his potver^ pro- 
duced, at once, from a state of nonexistence, the whol^ 
niateiial universe, extending above, below, around, on 
every side, through all the vast infinitude of space. The 
long duration of millions of ages, multiplied by millions 
of millions more, will be infinitely too short for any finite 
being, of the most enlarged capacity, to finish a first sin^ 
gle view of all the various parts of this stupendous work^ 
■' jn the BEGINNING God created the heaven and the 
earth. By the word of the Lord were the heavens made, 
and all the host of them by the breath of his mouth. He 
spoke and it was done ; he commanded and it stood fast.'' 
(Gen. i. J. Psal. xxxiii. 6.) "He hath made the earth 
by his power, he hath established the world by his wisdom, 
and hath stretched out the heaven by his understanding." 
(Jer. li. 15.) '' Praise him, ye heaven of heavens, and ye 
waters that be above the heavens. Let theiti praise the 
name of the Lord ; for he commanded, and they were 
created." (Psal. cxlviii. 4, 5.) 

Though it appears, from the Mosaic account, that a 
certain length of time was required, for the due arrange^ 



340 ON THE EXTENT OF THE UNIVERSE. [Part 1|.. 

merit of the several parts of the material system, to which 
our earth belongs ; yet there is no evidence, that the ere. 
ation of matter itself, was an operation, performed by a 
gradual process* For it was not the production of mat- 
ter, considered in itself, but that of the various changes-, 
of which it is susceptible, which must be a progressive 
work, requiring length of time. Matter alone, or mat* 
ter without motion, requires, for the basis of its exist- 
ence, nothing but only extent of space ; and therefore, 
an infinite number of bodies, interspersed through im- 
mensity, may all exist, at one time, without having been 
produced, one after another, in succession. And this is, 
in fact, the case ; for, otherwise, there would be an infi- 
nite expansion, in which no matter is contained. Hence 
it follows ; That the number of real bodies of matter, of 
which the material universe is composed, is infinitely 
great. Therefore, should a person set out, and proceed, 
jn a direct line, with the swiftness of a ray of light, still 
moving forward, with unabated rapidity, he never would, 
within the limits of any finite dfeiration, arrive, to where 
the remotest body of matter exists. 

That the Deity was invested with original power to 
produce, and that it was perfectly consistent with the uni- 
versal nature of things, that he should produce, all at 
one time, a system of matter, consisting of an infinite 
number of worlds, must be granted by all, who possess 
any degree of rational reflection. And, this being ad- 
mitted, it will follow ; that he has actually done it. Be- 
cause no satisfactory reason can be assigned for the con- 
firmation of the negative side of the question. But noWy 
since matter is actually created, and finite beings have 
entered on the stage pf agtion, he is continually making 



a»s^p. m.] ON THE EXTENT OF PitE UNIVERSE. 341 

successive exertions of his power, in the production of 
particular effects, according to the actual state of things* 
With regard to particular effects, therefore, especially 
those in the moral world, which imply the happiness or 
misery of perceptive beings, we cannot argue^ merely 
from the original powei* of the Deity, to his actual exer- 
tion of it, in the production of those effects, to which his 
original power related. He had the original power of se* 
curing the perfect happiness of every individual, who 
was ever capable of being happy ; and this was intirely 
iigreeable to his nature, and consistent w^ith his universal 
plan of operation. From his having had such an ori- 
ginal po'\ er, it does not follow, how^ever, that it has been 
actually exerted for that purpose ; because a partiular 
reason^ consisting in a violation of the moral law, and a 
final rejection of the gospel, has intervened to prevent it. 
Some events, therefore, respecting which it was, in the 
ORIGINAL STATE of things, perfectly consistent with 
the universal plan of divine operation, that they should 
have been introduced, have now% for reasons implied in 
the conduct of finite agents, become for ever impossible. 
The complete and eternal happiness of all perceptive be- 
ings, is an event of this kind : it is now too late for them 
all to be happy. For, finite free agents being brought in- 
to the account, the case is intirely altered, respecting the 
particular exertions of divine power, from what it would 
have been, if no such beings had been in existence, or if 
those, who do exists had conducted differently from what 
they have actually done* To say, that the conduct of 
finite agents makes no difference, with respect to the con- 
duct of the Deity, in the particular exertions of his pow- 
er, is the same, as to say, that he pays no regard to their 



343 GN THE EXTENT OF THE UNIVERSE. [Part II. 

conduct ; and therefore^ that the manner of their conduct- 
ing towards him, is a matter of indifference. But this, it is 
-evident, is infinitely far from being the true state of the 
case. And therefore, the conduct of finite agents makes 
an essential difference, with regard to the conduct of the 
Deity, in the particular exertions of his original power, 
relative to the events of the moral world, and the changes 
df which the system of matter, now since it is actually 
created, is susceptible. But since neither the conduct of 
finite agents, nor the instrumentality of any particular 
existence whatever, is to be brought into the account, 
with respect to the first creation of the material universe, 
no reason can be assigned, why the Deity should not have 
done, at once, the whole, which the nature of the case 
admitted to be done. It follows, therefore, that he did, 
aiU at one time, actually exert his power, to its fullest ex- 
tent, in diffusing through immensity, an infinite number 
of solid masses of matter, in endless variety. And this 
conclusion is perfectly consentaneous, to what has been 
already ascertained, by the new discoveries, that have 
been gradually made, of worlds beyond worlds, meeting 
the eye of the astonished observer, according as the won- 
derful art of improving the sight, for taking a view of 
distant objects, has been progressively advanced. 

Look up ; the boundless firmament survey ; 
And view those orbs, that shine with native ray : 
Prepare your glasses ; fix your wondering eyes : 
Millions, beyond the former millions, rise ! 
And millions more blaze from remoter skies I 

What an amazing work is this ! and how inexpressi- 
bly happy must be the state of those, who will have a 



QMV' iV.] ON CAUSL.S AND EFFECT'S. 54 



o 



whole eternity allotted them, for the purpose of their en- 
joying the inestimable privilege of loving, adoring and 
serving their Almighty Creator, and for ever contem- 
plating, with increasing admiration and delight, the 
endless effects of his Omnipotent power ! But O ! what 
tongue can express, or mind conceive, the wretched 
condition of those of the opposite class, who are irre- 
coverably lost in a state of utter darkness and hopeless 
misery ! Being totally excluded from every comfortable^ 
and every pleasing prospect^ and absolutely confined to a 
dreadful prison, from which there is no release, their si- 
tuation ijs infinitely worse than if there was no created 
existence, nor any Creator. It can, therefore, never 
answ^er any valuable purpose, even to mention their hor- 
rible case, but only as it may serve, as a salutary warn- 
ing to such, as are now in a state of infinite danger, but 
have not yet received their final destiny ; that they may, 
before it is for ever too late, be excited " to flee from the 
wrath to come." (Mat. iii. 7.) 



CHAPTER IV. 

ON THE NATURE OF CAUSES AND EFFECTS. 

\y E have now taken a general vievv of o?7e kind of 
existence; viz. matter, which fhe Omnipotent Crea- 
tor, by an instantaneous exertion of his power, oripinal- 
ly produced. But, having created the material universe, 
he did not leave the various parts to themselves to remaia 
for ever in a state of inactivity. But he did, from the be- 
ginning, and does still, actuate all the wheels of the 



344 ON CAUSE6 ANDIilFFECrS. IVail II. 

vast machine. And his incessant enern^etlc influence 
extends to every particle of matter contained in the 
whole of the boundless system. It is very amazing to 
view, with die eye of contemplation, that infinite num- 
ber of worlds, which are disti ibuted, in regular order, 
through the various parts of immensity. And it is yet 
more amazing, if there can be any room for more 
amazement, to consider them ail, as having been for 
years, and thousands of years, in a state of rapid mo- 
tion ; and not merely a simple motion, but one of such 
a complicated nature, as to require a continued series of 
new exertions of power. The Deity, when he created 
the universe, put forth one exertion of pcWer, extend- 
ing through the immeasurable regions of unlimited space ; 
and now he is putting forth, not one exertion only, but a 
contiual series of exertions ; each one of which is as ex- 
tensive as the first. And if it should be inquired, Why 
the Deity did, at first, exert his power in the production 
of the material universe ? we answer : First ; That there 
was no particular reason ; or in other words, the Deityj 
in the first exertion of his power, had no respect to any 
particular existence, nor to the actual conduct of any fi- 
nite agents. For previous to the creation of the uni- 
verse, neither any particular existence, nor any finite 
agents were introduced ; and this being the case, there 
was no particular reason, why he should exert his pow- 
er. But secondly ; there was a general reason, viz. be- 
cause it was perfectly consistent with his glorious nature, 
and his universal plan of operation. After the universe 
was actually created, the Deity exerted his power, and 
still continues to exert it, according to the actu d state 
of things. But previous to the creation, there was 
■no such particular actual state of things, as that^ 



Obap. -IV.] ON CAUSES AND EFFECTS. 345 

which now exists. There is, therefore, now, not only 
a general reason, but there are also, particular rea- 
sons, or causes^ why the Deity exerts his power, as 
he does, in the production of those various effects, 
which are continually taking place. And, in order to 
know what those reasons or causes are, we must take a 
view of the actual state of things. And this he has not 
only permitted us to do, but has also given a very ex- 
press direction for the purpose. " Thus saitli the Lord, 
the Holy One of Israel and his Maker, Ask of me things 
to come concerning my sons, and concerning the 
WORK OF MY HANDS, Command ye me. I have made 
the earth, and created man upon it : I, even my hands, 
have stretched out the heavens, and all their host have I 
commanded. The works of the Lord are great, sought 
out by all them, that have pleasure therein. His work 
is honourable and glorious : and his righteousness endu- 
reth for ever. He hath made his wonderful works to be 
remembered : the Lord is gracious and full of compas- 
sion." (Isa. xlv. 11, 12. Psal. cxi.) 

AVith respect to those amazing masses of matter, infi- 
nite in number, extending through the vast infinitude of 
space, there is, as we have said, a general, but no particu- 
lar, reason, to be assigned for that exertion of divine 
power, by which they were all originally produced. But 
now, since the universe is actually created, the case is 
essentially altered, from what it was before ; for now the 
Deity has a special regard to " the work of his hands.'' 
And therefore, a particular reason is now to be assigned 
lor the peculiar manner of his exerting his power, as he 
does, in the production of that endless variety of suc- 
cessive changes, which are continuallv taking place, in 

U 2 



ON CAUSES AND EFFECTS. [P^rt Ih 

that mutable existence, called matter, the ^vhole of which 
he at first created by one instantaneous exertion. For 
710W the various parts of the universal material system, 
are all to be brought into the account, and all to be con- 
sidered, as being what they actually are. Therefore, ill 
considering the various changes, of which the parts of 
matter are susceptible, as well as the creation of matter 
itself, the Deity, as being the universal agent, must 
always be brought Into view. For it is intirely by the 
exertion of his power, that they are all produced. But 
then, it must be carefully observed ; That the divine 
power is exerted, with relation to the material system, ac- 
cording to what that system actually is. For the Deity, 
as we said before, has a special regard to the work of his 
hands. Therefore, his operations, in producing particu- 
lar effects, are performed according to certain rules, or 
laws, which, when considered with reference to natural 
things, consisting of inanimate substances, are denomi. 
nated laws of nature ; or, more properly, laws of divine 
operation. 

What are called secondary causes, are not to be sup- 
posed to have, in themselves, any inherent efficacy ; but 
they are to be considered, as being reasons, according 
to which the Deity sees fit to exert his own power. For 
secondary causes are antecedents, according to which the 
Supreme Agent, by the exertion of his original power, 
actually produces correspondent consequences. It is never 
the case, that a secondary cause does, in itself, exert any 
povv er ; but it is the reason, or cause, according to which, 
the Deity himself exerts his oun power, in the produc- 
tion of a correspondeni effect. Therefore, whenever any 
change, whether great or small, near or remote, is exhi- 



Chap. IV.3 ON CAUSES AND EFFECTS. 347 

bited to your view, remember.... God is there ! And let 
this solemn consideration impress your mind with an in- 
delible sentiment of the profoundest awe, and deepest 
reverential fear. 

From the observations, that have been made, it fol- 
lows : That because there were, previous to the creation 
©f the universe, no sqch particular antecedents, as there 
are now ; therefore, though there was a general^ yet 
there was not then, as there is now, any particular rea- 
soii for the exertion of divine power. This observation 
will, perhaps, lead you to repeat the inquiry ; What was 
the general reason or cause, of thej^V^^ exertion of the 
divine power, relative to the mutable system ? We an- 
swer as before : That it was, in the original state of 
things, perfectly consistent with the adorable nature and 
all the glorious perfections of the Deity ; that a material 
universe, as extensive as immensity, should be created; 
that a number of perceptive beings should be introduced 
into it ; that they should be rendered capable of being 
eternally happy in the complete enjoyment of the ever 
blessed Jehovah ; and that the infinite sum of all good 
should be, without any exception, unalterably secured 
to them all. This was the geizeral rcsison why the Deity 
exerted the first act of his creative power. And certain- 
ly a higher or better reason cannot possibly be conceived. 
But now, since the material universe has been actually 
created^ and a number of perceptive beings have been 
introduced into it ; the Almighty Creator, therefore, who 
always regards every thing as being what it really is^ 
now continually exerts his power, according to the actual 
state of things ; of which he always forms, without any 
possibility of mistake, a most exact estimate. For he 



348 ON CAUSES AND EFFECTS. [Fan ii. 

takes into the account every particle of matter, through- 
out the whole of the immense system ; and likewise all 
the actions of every finite mind. He has, therefore^ 
" weighed the mountains in scales, and the hills in a bal- 
ance. The Lord weigheth the spirits. And by him 
ACTioiJs are weighed." (Isa. xl. 12. Prov. xvi. 2. 1 
Sam. iu 3.) 

Though it is, in every sense, m.ost strictly true, that 
"there is no power but of God;" (Rom. xiii. I.) yet 
it is equally true, that, in the exertion of his power, he 
has a special regard to the various parts of inanimate ex- 
istence, in the piaterial system ; and to the conduct of 
finite free agents, in the moral world. In the former case, 
he operates according to natural, and in the latter, accor* 
ding to moral, causes ; and, in all cases, he does, by the 
exertion of his own power ^ produce consequences or effects^ 
according to their respective antecedents or causes. And 
since the material universe is actually created, and per- 
ceptive beings have been introduced into existence, the 
distinction between a natural and a. moral cause (accofr 
ding to the sense in which we use the terms) universally 
consists in this, which is now to be explained. 

1. Every natural cause is to be considered in a two- 
fold view ; viz. as being a consequent and an antecedent ; 
in one view of it, therefore, it is an effect, and in the oth- 
er, it is a cav.'ie. Thus matter is a consequent, resulting 
from the exertion of divine powder ; in this view of it^ 
therefore, it is an effect. Matter is also an antecedent^ 
according to which the Deity, in some particular cases, 
exerts his power ; matter, therefore, in this view of it, i^ 
a cause. There is one kind of effect, resulting from the 
exertion of divine power, which the Deity would never 



giiiip. Iv.] ON CAUSES AND EFFEGTS. 3A^ 

have prockiccd, if there had been no sueh thing as matter j 
and diat, to which we now refer, is motion. Matter^ 
therefore, is the cause of motion ; or, it is the cause why 
the Deity exerts his power, in the production of that 
effect, which we call natural motion. On tlie same general 
principle, we may proceed to observe ; That motioa is 
the cause of that kind of effect, which consists in a change 
■oUnatterxn respect to its place. For this kind of effect 
the language, in common iise, does not, as we have said 
l^efore, aiford any appropriate name. More might be 
said on this subject \ but, w hat has been already ob- 
served, is sufficient to exhibit an idea of what is to be 
understood by natural camcs^ in distinction from those of 
the moral kind. For : 

2. Every moral cause is to be considered as being an 
antecedent, and not a consequent. I'hough it always pre- 
supposes />oi^^r, on which it absolutely depends for its 
cxistcTice J yet it does not result from the exertion of 
any power; for it universally consists in the agree-; 
MENT of the finite mind itself with the original power 
of the Deity ; and therefore it is a cause only, and not 
" an effect. Since the Supreme, Universal Agent is invest- 
ed with a twofold original power, implying a possibility 
01 good, on one side, and on the other, a possibility of 
evili hence there is a foundation for two perfectly dis- 
tinct kinds of moral causes. According to one of ihese, 
the moral Governor of finite agents exerts his power in 
communicating happiness ; and according to the other, 
he does, by his own exertion, produce misery. Thus he 
rewards or punishes his obedient or rebellious subjects ; 
for he alone is that " one Lawgiver, who is able to save 
and to destroy." He has absolutely forbidden every 



35jO ON CAUSES AND EFFECTS. [Pari H. 

finite free agent's forming any connexion with that term 
of his twofold power, which implies the original princi* 
pie of evil ; but he has particularly directed, and express- 
ly commanded, every one, saying; "Let him take 
HOLD OF MY STRENGTH that he may make peace with 
me." And in these two, that is the absolute prohibition 
against the forming of any connexion with the original 
principle of eternal death, and the positive command, ex- 
pressly requiring the making of an agreement with the 
original principle of eternal life, is contained the whole 
sum of the moral law and the gospel. Hence the infi- 
nitely important business, which, in a moral view, essen- 
tially belongs to all finite free agents, is to intirely avoid 
the destroyer, and cordially embrace the Saviour. 

From the preceding observations may be understood 
what is meant by natural and moral causes, and wherein 
consists the distinction between them. And it may now 
be observed in general i That every particular cause, 
whether natural or moral, is the antecedent according to 
•which the Deity exerts his power in the production of a. 
correspondent consequent ; and every effects in the mate- 
rial, or mental, system, is the consequent^ that necessarily 
rtsnXis from the actual exertion of divine power. Hence 
it follows: That the Deity is the universal Agent, 
who, by the actual exertion of his own power, produ- 
ces all effects. But since he never produces any effect 
without a cause ; therefore . he produces all effects accor- 
ding to their respective causes ; therefore it is he, and he 
ALONE, who connects all consequences with their re- 
spective antecedents. Hence originates the sacred max- 
im : " Whatsoever a man soweth, that shall he also reap. 
For he that soweth to his fleshy shall of the fl^sh reap 



Chap. V.3 0^ THfi SOLAR SYSTEM. 3'5i 

corruption : but he that sovveth to the Spirit, shall of the 
Spirit reap life everlasting." (Gal. vi. 7, 8.) 

By the principles that have been stated, relative to 
the nature of causes and effects, we are led to the follow- 
ing conclusion : That all beings of every kind, both an- 
imate and inanimate, are absolutely dependent on the in- 
dependent Jehovah, and intirely subject to his control. 
It was his original, universal plan to exert his power, in 
producing particular effects, according to their respect- 
ive causes ; or, according to the real state of things, of 
which he has, at all times, a most perfect and infallible 
view. Therefore, according to the divine direction, let 
every finite free agent absolutely refrain from the de- 
stroying^ and finnly " take hold" of the saving Power, of 
that Almighty Being, on whom all other beings intirely 
depend. 



CHAPTER V. 



CONTAINING A BRIEF STATEMENT OF FACTS, RELATIVE TO 
ONE PARTICULAR PART OF THE UNIVERSE, COMPOSING 
THAT SYSTFM OF REVOLVING BODIES. TO WHICH THE 
GLOBE. ON WHICH WE DWELL, BELONGS. 



Ti 



HAT particular system, of which the Sun, which 
makes our day, is the common centre, and round which 
the Earth, which we now inhabit, with a number of other 
pbnets, continually revolves, is called, " The Solar sys- 
tem.'* And the names of the primary planets, belong- 
ing to this system, that have been already discovered, and 
whose periodical times and proportional distances have 
been accurately ascertained, and the order of their ar- 



352 ON THE SULAH bib'iJ^M. - [P^rt II- ■ 

rangement, beginning with those nearest the Sun, are a^ 
follows : Mercury, Venus, the Earth, Mars, Jupiter, 
Sdurn, and Herschel. A very exact knowledge of 
the periodical times of these planets has been acqui- 
red by observation. Mercury performs a revolution 
round the Sun, iii 87 days and 3 hours; Venus, in 224 
days, and 17 hours ; the Earth, in 365 days, and 6 hours ; 
or, which is nearer the truth, 365 days, 5 hours, 48 min- 
utes, and 55 seconds ; Mars, in 680 days, and 23 hours ; 
Jupiter, in \ I }^ars, 314 days, and 12 hours ; Saturn, in 
29 years, 167 days, and 7 hours ; Herschel, in 83 years* 
140 days, and S hours. The pei iodical times of these 
planets have been very accurately ascertained, by a long 
course of critical observations, with the assistance of op- 
tical instruments, constructed for that purpose. And as- 
tronomers have demonstrated the certainty of their cal- 
culations, in this respect, by their prediction of eclipses, 
years before their actual appearance. And if the absolute 
distance of any of the planets from the Sun could, in this 
way, be determined with such a degree of precision, as 
that of its periodical time ; then the absolute distance of 
every one of them respectively, might be exactly known. 
This, however, is not the case^ For though a series of 
careful observations may furnish the means of approtM- 
imating nearer and nearer to the truth ; yet mere exter- 
nal observation will be found insufficient to enable the 
observer to obtain a perfect knowledge of the absolute 
distance of revolving bodies from their common centre. 
From the two last transits of Venus over the Sun, in the 
years 1761, and 1769, it has been found, that the Earth 
is at a much greater distance from the Sun, and therefore, 
that the solar system is more extensive, than it was be- 



bh&p. v.] ON tHE SOLAR SYSTENS. S53 

fore supposed to be. The error, into which we are lia* 
ble to fall, in estimating the actual distance of very re- 
mote objects, consists, not in exceeding, but in falling 
short, of the exact truth. 

From the latest observations that have been made, 
the absolute distances of the primary planets from the 
Sun, computed in miles, are those which follow. The 
distance of Mercury is 36 million, 841 thousand, 468; 
of Venus, 68 million, 891 thousand, 486 ; of the Earth, 
95 million, 173 thousand, 127; of Mars, 145 million, 
14 thousand, 148 ; of Jupiter, 494 million, 990 thousand 
976; of Saturn, 907 million, 956 thousand, 130; of 
Herschel, 1816 million, 455 thousand, 526. 

No\V, if there is any error, in the computation of these 
distances, it consists in defect, and not in excess* But 
whether there is any error or not, it does not at all effect 
the certainty of these universal {aws, which govern the 
material system. For, the certain knowledge of the na- 
ture and extent of those laws, has not the least depen* 
dence on that external observation, according to which, 
the actual distance of any circulating planet fronl the cen- 
tral body, round which it revolves, is computed. Let 
the absolute distance be what it may, there is always a 
most exact proportion subsisting between the distance, 
the gravity, the velocity, and the periodical time. For it 
is a universal law. relating to revolving bodies. That the 
cubes of their distances are proportional to the squares of 
their periodical times. Hence it follows ; That, having 
once determined the length of the periodical times of any 
number of revolving bodies, we can, by that, determine 
their proportional, or relative, distances, with the great- 
est degree of precision. And when we speak of the dls- 

W 2 



354 ON THE SOLAR SYSTEM. [Fart II. 

tance of a planet from the Sun, we have reference to what 
is called, the mean distance ; that is, a distance between 
the greatest and the least. For since the planets revolve 
in orbits, which are not perfectly circular, but elliptical ; 
therefore, their respective distances are not always the 
same, but are sometimes greater, and sometimes less ; 
therefore, the medium between the greatest and the -leasts 
is called the mean distance. Since the periodical times of 
the planets, that belong to the solar system, have been 
very accurately ascertained, by actual observation, there- 
fore, their proportional distances have been deduced, ac- 
cording to that universal law, which regulates the circu- 
lar motions of revolving bodies. 

Hence, if we assume the distance of the Earth from 
the Sun, as the measure, or standard, and call it 1, that is, 
one whole distance, whatever it may be ; then, the dis- 
tance between the Sun and every planet, belonging to the 
system, will bear a certain proportion to that between the 
Earth and the Sun. And since these proportional dis- 
tances are such, as cannot be expressed in whole num- 
bers alone, they will, therefore, be expressed in decimals, 
or in mixt numbers, just according as the nature of the 
case may require. Accordingly : 

The distance of the Earth from the Sun, is just what 
it is, being neither greater nor less; and therefore it is 
as 1 to 1 . But the distance of Mercury is less than that 
of the Earth ; and is in the proportion of 0.3871 to K 
The distance of Venus from the Sun is greater than that 
of Mercury, but not so great as that of the Earth ; it 
being in the proportion of 0.72333 to 1. The distance 
of Mars from the Sun is greater than that of the Earth, 
m the proportion of 1.52369 to 1. The distance of Ju- 



Ctiap. v.] ON THE SOLAR SYSTEM- 355 

piter is in the proportion of 5.20279 to 1. The distance 
of Satuin is to that of the Earth, in the proportion of 
9.54072 to 1 ; That is, Saturn's distance is more than 
©ine times and a half as great as that of the Earth. Hcr- 
schel's distance from the Sun is in the proportion of 
19.18362 to 1 ; that is, it is more than nvneteen times as 
great as that of the Earth. 

Those astonishing masses of matter, which compose 
the planets, that belong to the solar system, are continu- 
ally revolving round the Sun, with an amazing degree of 
rapidity. For illustration, we shall here only just men- 
lion the magnitude of the Earth, and its hourly motion 
in its annual orbit. The whole surface of the globe, on 
which we dwell, contains one hundred and ninety-nine 
million, eight hundred and fifty-nine thousand, eight hun- 
dred and sixty square miles ; and its solid contents are 
two hundred and sixty-five thousand four hundred and 
four million, five hundred and ninety-eight thousand and 
eighty cubic miles. And we, who are placed on this 
huge mass of matter, are carried, by its annual motion 
round the Sun (which is a stupendous body of fire, more 
than one million, three hundred and ninety-two thousand^ 
four hundred and ninety- nine times larger than the Earth) 
at the rate of sixty- eight thousand, two hundred and se- 
venteen miles every hour. 

There are a number of other revolving bodies, thjst 
belong to the solar system, beside those, that have been 
already mentioned ; for there are secondary as well as 
primary planets. One of these secondaries belongs to the 
Earth, and is called the Moon ; which is two hundred 
and forty thousand miles from the Earth, and revolves 
round it, from change tg change, in twenty. nine days, 



S5^ ON THE SOLAR SYSTEM. fFait 1*. 

twelve hours, forty.four minutes, and three seconds ; and, 
together with the Earth, revolves round the Sun, once a 
year. The time, however, in which the Moon completes? 
one intire revolution, in its own proper orbit, is only 
twenty- seven days, seven hours, forty- three minutes, and 
five seconds. And therefore, every synodical revolution, 
or the time of the Moon's going round, from change to 
change, is longer than its periodical revolution, in its own 
proper orbit. For, since both the Earth and the Moon, 
go round the Sun, in a year, the Moon must not only go 
round its orbit, between change and change, but k must 
advance, as many more degrees, as the Earth has moved 
in its orbit, during that time, in order to be again in con- 
junction with the Sun. And since, in that interval of 
time, which intervenes between one change of the Moon, 
and the next succeeding change, the Earth advances, in 
its orbit round the Sun, twenty-nine degrees, six minutes 
and twenty-five seconds ; therefore, it is evident, that be- 
tween change and change, the Moon must advance twen- 
ty-nine degrees, six minutes and twenty- five seconds, 
more than once round its own orbit. Hence results the 
difference between the periodical and synodical revolu* 
tions of the Moon, 

Jupiter is attended with four moons. The first of these 
or that, which is nearest to the primary planet, revolves 
round it, in one day, eighteen hours, and thirty-six mi- 
nutes ; the second, in three days, thirteen hours, and fif- 
teen minutes ; the third, in seven days, three hours, and 
fifty-nine minutes ; the fourth, in sixteen days, eighteea 
hours, and thirty minutes. And that the exact time, re- 
quired for Jupiter's moons to revolve round their prima- 
ry planet, is certainly known, by the telescopiek observa-^ 



Chap. V 2 ON f IIK SOLAR SYSTEM. 357 

uons, which have been made, is most clearly evident, 
from the following flict ; viz, that the eclipse's of those 
moons do actually happen (making no allowance for the 
progressive motion of Hght) precisely at the respective 

times, for which they have been previously calculated 

And from a view of those eclipses, at different times, 
when Jupiter is in different parts of its orbit round the 
Sun, a demonstration is exhibited, not only of the pro- 
gressive motion of light, but also of the length of time, 
which it required for its being transmitted from the Sun 
to the Earth ; which time is found to be eight minutes 
and fifteen seconds. For Jupiter, when it is in conjunc- 
tion with the Sun, is more distant from the Earth, than 
it is, when it is in opposition, by the whole diameter of 
the Earth's annual orbit. But those eclipses, that have 
been mentioned, being calculated, without any reference 
to the progressive motion of light, will, according to 
what has been ascertained, by the most accurate observa- 
tions, be seen eight minutes and fifteen seconds sooner 
than the calculated time, when the Earth is at the least 
distance from Jupiter ; and when the earth is at its great- 
est distance, the time will be prolonged eight minutes 
and fifteen seconds beyond the calculation. The differ, 
ence between these two extremes is sixteen minutes and 
thirty seconds. This, therefore, is the length of time, 
which light takes to move through a space, which is equa^ 
to the diameter of the Earth's annual orbit. And con* 
sequently ; since the Earth is at the distance of the semi- 
diameter of its orbit from the Sun, it requires eight mi- 
nutes and fifteen seconds for light to be transmitted from 
the Sun to the Earth. 



^5S ON THE SOLAR SYSTEM. tPart IK 

Hence it foUmvs : That light flies, with the amazing 
velocity of eleven million, six hundred and thirty-six 
thousand, three hundred and forty miles, in a minute. 

It was formerly supposed, that there were only five 
moons belonging to Saturn. But the celebrated Doctor 
Herschel, by his new improvements in the art of con- 
structing optical instruments, for the purpose of viewing 
distant objects, has discovered two others. So that it is 
known, that Saturn has seven moons. The first, or tliat 
which is nearest the primary, performs its revolution in 
twenty- two hours and thirty- seven minutes ; the second, 
in one day, eight hours and fifty^three minutes ; the third, 
in one day, twenty-one hours and nineteen minutes ; the 
fourth, in two days, seventeen hours and forty minutes ; 
the fifth, in four days, twelve hours and twenty- five mi- 
nutes ; the sixth, in fifteen days, twenty-two hours and 
forty-one minutes ; and the seventh, in seventy-nine days^ 
seven hours and forty-eight minutes. The two first, that 
are here mentioned, are those, that have been lately disk 
covered. 

Astronomers, by the assistance of optical instruments* 
have observed a very remarkable appearance, with regard 
to Saturn ; which has been found to be encircled with a 
thin broad ring, which, like the horizon of an artificial 
globe, is posited edgewise ; being twenty-one thousand 
miles in breadth, and at a distance from the body of the 
planet, on every side, equal to the breadth of the ring* 
This ring, on account of its position, with respect to the 
eye of the observer, is twice invisible in every periodi- 
cal revolution of Saturn round the Sun ; or it is invisible 
once in about fifteen years^ 



Chap, v.] ON THE SOLAR SYSTEM. 3S9i 

The planet Herschel is attended with six moons. The 
first performs its revolution in five days, twenty. one 
hours and twenty-four minutes ; the second, in eight days^ 
sixteen hours and fifty>nine minutes ; the third, in ten 
days, twenty three hours and eleven minutes 5 the fourth, 
in thirteen days, eleven hours and five minutes ; the fifth, 
in thirty- eight days, one hour and fort^^^nine minutes ; 
and the sixth, in one hundred and seven days, sixteen 
hours and thirty- nine minutes* 

There is a considerable number of revolving bodies, 
which belong to the solar system, in addition to those 
that have been already mentioned. Since the year 1800, 
there have been discovered three small celestial bodies, 
revolving round the sun, in elliptical orbits, situate be- 
tween Mars and Jupiter. Their orbits are considerably 
more excentrick than that of any of the other planets ; 
though their elements are still but imperfectly ascertain- 
ed. 

What now remains to be observed, respecting the so- 
lar system, relates to Comets ; which are solid opaque 
bodies, revolving round the siin, in orbits, vastly mere 
excentrick, than those of any of the planets. The whole 
list of comets, that have been hitherto observed, amounts 
to upwards of five hundred ; of which aboui one hun- 
dred and seventy have been observed with accuracy, and 
the elements of their orbits computed. We shall only 
just mention that remarkable one, which made its ap. 
pearance in the ycdr one thousand six hundred and eighty. 
The time, required for this comet to complete one revdf- 
lution, is five hundred and seventy-five years. And there- 
fore it will not return until the year two thousand two 
hundred and fifty. five. It is, at its greatest distance, 



S60 i)U THE SOLAR SYSTEM. [i^ari il. 

about eleven thousand two hundred millions of miles from. 
the sun. And when it is in that part of its orbit, which 
is nearest the sun, it moves with the amazing velocity of 
eight hundred and eighty thousand miles, in an houro 
This astonishing degree of motion is required, in order 
that the centrifugal and centripetal forces, by which the 
revolvijig body is actuated, may balance each other ; or 
that its projectile force may so far counteract the influence 
of gravity, as to prevent it from falling to the sun. And 
this law^ of motion is ordained by him, who has ** weigh- 
ed the mountains in scales and the hills in a balance." 

In order to assist the imagination, in forming an idea 
of the extent of the solar system, and of its vast distance 
from the fixed stars ; let us suppose, that a body, pro- 
jected from the sun, should continue to fly with the swift- 
ness of a ball discharged from a cannon, which is four 
hundred and eighty miles, every hour, then such a body 
would reach the orbit of Mercury, in 8 years, and 276 
days ; of Venus, in 16 years,^and 136 days ; of the earth, 
in 22 years, and 226 days ; of Mars, in 34 years, and 
165 days; of Jupiter, in 117 years, and 237 days; of 
Saturn, in 215 years, and 287 days; of Herschel, in 531 
years, and 255 days; of the above mentioned Comet, at 
its greatest distance, in 2660 years. And that the sup- 
posed body might reach the nearest fixed stars, it would 
require no less than 7 million, 600 thousand years. 

Having taken a brief view of some facts relative to the 
actual state of the solar system, and the several parts of 
which it is composed, we shall now proceed to a consid- 
eration of the general principles, which regulate the mo- 
tions of all revolving bodies. 



dhip. VL3 ON CIRCULAR MOTION.. 361 

CHAPTER VI. 

bN THE UNIVERSAL LAWS OF CIRCULAR MOTION. 

I HERE are some changes, that take place, in conse- 
quence of certam peculiar principles ; such as fire, elec- 
tricity, magnetism, &c, which we shall not particularly 
consider ; but, passing over these as not coming within the 
compass of our present d(^sign, we shall attend to the na- 
ture, and effects, of that grand universal principle, called 
gravity, gravitation, or attraction, which relates to alt 
bodies, that are contained in the -whole of the material 
system, and to every panicle of matter, of Which all those 
bodies are Composed. 

The infliience of this universal principle, on any body 
is always directly as the quantity of matter^ it contains^ 
and inversely as the square of it distance. For illustra- 
tion ; let c and r be two bodies, so constituted, that c 
shall contain a much greater quantity of matter than r. 
Let us suppose, for instance, that the quantity of matter, 
contained in c, is to that contained in r, as five hundred 
thousand to one. Then c will be, what is called, a cen- 
tral, and r, a revolving body ; because r, in this case, will 
be the centre^ round which r will revolve. The centre of 
this revolutionary motion, or, the centre of gravity be- 
tween c and r, will not, indeed, be exactly in the centre 
of c ; but it will be just as much nearer to the centre of 
c, thaji it is to that of r, as the quantity of matter, con- 
tained in c, is greater than that, contained in n The two 
bodies, c and r, have a mutual influence on each other. 

But the influence, that c has on r, is as much greater thap 

X 2 



362 ON CIRCULAR rvIOTICIs. [Faff it 

what r has on c, as the quantity of matter, contained in c, 
is greater, llian what r contains ; which, by the supposi- 
tion, is in proportion, as five hundred thousand to one. 
Therefore, the motion of r is five hundred thousand times 
as great as that of c. Consequently, though c is not ab- 
solutely in a state of rest, yet it may be said to be com- 
paratively sOj on account of the small degree of motion, 
w-hich it has, compared to that of r. Since the motions^ 
of r and c are inversely, as their respective quantities of 
matter ; therefore the whole momentum or force of one 
is equal to that of the other. Consequently they exactly 
counterpoise each other, like equal weight, in the oppo* 
site scales of an even balance. 

The revolving body, r, is actuated by the combined 
force of two motions. One of these motions alone would 
carry r, in the direction of a tangent, or a right line per- 
pendicularly raised on the extremity of the radius of a cir- 
cle ; in which case, it would continually recede from the 
central body, c ; the other motion alone would carry r, in 
the direction of the radius of a circle, or a right line 
draw^n from the circumference to the centre ; and in this 
case, r would approximate towards e. The first of these 
two motions is called the centrifugal, or projectile force, 
and the other, the centripetal, or gravitating force, of r. 
But r is not actuated by either of these two single forces 
alone, but by the combination of both ; in consequence 
of which it is carried, in the direction of a curve line, 
which, being continued, returns into itself; and thus 
forms, either a circle, or art ellipsis." The orbits of re- 
volving bodies, however, are not perfectly circular, but 
are elliptical ; from the principle. That their gravities 
are inversely as the squares of their distances from their 



Oiiap. VI.3 ON CIRCULAR MOTION. 363 

central bodies. For let s be a body, the distance of which 
from c is twice or three times, &c. as great, as that of r ; 
then the gravity of s will be only one fourth, or one ninth, 
&c. as great as that of r. Therefore, if the distance of 
3 from e is twice as great, as that of r : then the gravity 
of s will be 4 times less, than that of r ; for the square of 
2 is 4. If the distance of s is 3 times as great as that of 
r ; then the gravity of s will be 9 times less, than tha»t 
of r ; for the square of 3 is 9 ; and so of the rest. 

Respecting revolutionary motion', six things are to be 
distinctly observed : viz. 1 . Quantity of matter. 2. Prox- 
imity. 3. Distance. 4. Attraction, oravitaf ion or grav- 
ity. 5. Velocity. 6. Periodical time. What special 
relation these several things have, to any central, or re^ 
volving body, will, as we pursue the subject, be particu- 
larly considered. 

Let c be a central body, containing a quantity of mat- 
ter consisting of a certain definite number of particles ; 
let r be any one revolving body, at a certain given dis- 
tance from c ; and let s be any other revolving body, ai 
anj/ distance either equal to, or greater or less than, that 
of r. Then c, by its attractive influence, will cause r to 
perform one revolutioij, in a given length of time. And 
c, by its continual action on r, will cause it to perform an- 
other revolution in an equal length of time. Therefore, 
the revolving body, r, will perform any number of revo» 
|Utions, in equal lengths of time. The whole length of 
duration, which is required for the completion of one rev- 
olution, is what we call the periodical time. And r, since 
there is a stated distance between that and c, may be con. 
sidered, as being the standard, with which to compare 
any other revolving body, s. There is always a certain 



364 ON CIRCULAR MOTION. iPart ii, 

relation of mathematical exactness, subsisting between 
the distance and the periodical time of any distant body, 
revolving round any central body, which contains any 
definite quantity of matter. The distance, therefore, be- 
ing given, the periodical time may, from that, with cer- 
tainty, be inferred. And from the periodical time we 
inay, with equal certainty, infer the distance. And by 
the distance or the periodical time, either of them, we 
can determine the gravity and the velocity of the revolv- 
ing body. 

For the sake of convenience, the term, levity, may be 
occasionally used, to express the diminution of gravity i 
and the term, tardity, to express the diminution of velo- 
city. According to this mode of expression, which, for 
the sake of convenience, is here adopted, it is evident, 
that if, with respect to the two revolving bodies, r and 5, 
the gravity of s is only one half, or one third, &c. as 
great as that of r; then the levity of s is twice or 
three times, &c. as great as that of r. And a si- 
milar observation may be made with respect to the tar- 
dity of 5, when compared with that of n 

Now, in order to exhibit a general view of the uni- 
versal principles of circular motion, we shall, in the first 
place, assume three bodies ; viz. one central body, c, con- 
taining a certain definite quantity of matter; one re- 
volving body, r, at a stated distance from c ; and another 
revolving body, 5, at any comparative distance. Then 
c will attract r, or, which is the same, r will gravitate 
towards r, with a certain degree of force, exactly accor- 
ding to the number of particles contained in c. For every 
single particle will be taken into the account ; because 
|iej who at fiirst created, and continually governs the 



jChap VII ON CIRCULAR MOTION, 365 

whole, infallibly knows, and particularly regards, every 
particle^, not one, therefore, can escape his notice, nor 
be below his care. 

. Though r has a continual tendency to unite with c (and 
' this tendency is called the gravity of r) yet it has, at the 
same time, a tendency (called its projectile force) in the 
direction of a tangent, to continuall}^ recede from its cen- 
jtral body, c. By the combination of these two counter- 
active tendencies, r is confined within certain hmits ; and 
bring always kept at its proper distance, it is constrained 
to revolve round its central body ; and, having performed 
one revolution, in a certain length of time, it will then, 
in an equal length of time, perform another, and so on 
continually. 
This may be illustrated by a diagram. Let the line, 
z r re, be the radius of a circle, and the 

line, rr, the tangent. Then the re- 
volving body, r, is actuated by two 
•X forces; viz. projection and gravita- 
tion. The first of these, acting 
alone ^ would carry the body, r, in the 
direction, rz ; and the other force, 
c acting alone, would carry it in the di- 
rection, rx, towards c. But by the combined influence of 
the two forces (projection and gravitation) the body, r, 
will be carried in the direction, ry, and consequently, will 
revolve round the central body, c. 

Having considered the state of the case, as it relates 
to 07ie of the revolving bodies, viz. r, and observed, that 
it is attracted in exact proportion to the quantity of mat- 
ter in the central body, c, we shall now proceed to ob- 
serve ; That the revolving body, ^, is also continually at- 




« 



66 oil CIRCULAR MOTION. [Part u. 



tracted by c. Therefore, if the distance of s from c, is 
just the same, as that of r ; then c will attract Sy with the 
same degree of force, as that with which r is attracted \ 
or s will be attracted in proportion to the (quantity of mat^ 
ter, contained in c. But if the distance of ^ from c is 
different from that of r ; then, in order to form a true • 
estimate of the attractive influence of £?, with relation to 
s, the comparative distance of s from r, as well as the 
quantify of matter^ which c contains, must be reckoned 
into the account. For if the distance of s from e is 
greater than that of r ; then the attractive force of c on 
^, or, which is the same, the gravitation of s towards r, 
will be less than that of r, in proportion to the compara- 
tive distance of s from c ; and that, not merely in the 
simple, but in the duplicate ratio, or the square of the dis^ 
tance. Therefore, if the comparative distance of 5 is 2 ; 
then the gravitation of s will be four times less, or its le- 
vity will be four times greater than that of r. Again ; 
if the comparative distance of ^ is 3 ; then its compara- 
tive levity will be 9. For the square of 2 is 4, and the 
square of 3 is 9, And on the same principle ; if the 
comparative distance of s is 4, 5, or 6, &c. then its com- 
parative levity will be 16, 25, or 36, &c. For the square 
i)f 4 is 1 6 ; that of 5 is 25 ; and that of 6 is 36, &c. 

Now there are four respects in which s may be com- 
pared with r. For we may take a comparative view of 
it, in respect to its distance, its gravity, its velocity, and 
its periodical time. If the distance of the revolving bo- 
dy, ^, is greater than that of the revolving body, r, from 
the central body, c ; then the gravity and the velocity of 
s will be diminished, and consequently the periodical 
time will be increased. 



Chap. VI.3 ON CIRCULAR MOTION. 367 

If the distance of the revolving body, s, is four times 
as great, as that of r; then the period of the revolution 
of s, round the central body, c, will be eight times as long 
as that of r. For, in this case, the gravity of s will be 
only one sixteenth part as great as the gravity of r; and 
therefore, the velocity of 5, in its motion round the cen. 
tral body, c, will be only one half as great, as the velo- 
city of r. For it is universally the case, that the gravity 
of any distant revolving body, is directly as the quantity 
of matter in the central body, and inversely as the ^square 
of the intervening distance between the revolving and 
the central body ; and the velocity is always direcdy as the 
square root of the quantity of matter in the central body^ 
and inversely as the square root of the distance. Thus ; 
Suppose the distance of s from c to be four times as 
great, as that of r; then, since gravity is inversely as the 
square of the distance of the gravitating body, the gravity 
of s, in this case, will be inversely as the square of 4...,^ 
But the square of 4 is Vi, Consequently, the gravity 
of Sf when compared with that of r, will be inversely as 
16 ; that is, it will be ^-^. And therefore, the velocity of 
8, compared with that of r, will be inversely as the square 
root of 4. But the square root of 4 is 2. Therefore^ 
the comparative velocity of s will be inversely as 2 ; that 
is, it will be 4 ; or, \thich is the same, the comparati\^e 
levity of s will be directly as the square of 4, which is 
16 ; and the comparative tardity will be directly as the 
square root of 4, which is 2. Now since the compara- 
tive distance of s is 4-, and consequently its comparative 
tardity is 2 ; therefore, the periodical time of ^, Vv^hen 
compared with that of r, will be 8. For the periodical 
time of a revolving body depends on two things ; viz. 



3.68 01^ CIRCULAR MOTION IPzrt li 

the extent of its orbit, and the velocity of its motion..... 
Since the distance of s, and consequently, the extent of 
its orbit, is four times as great, as that of r ; therefore, s, 
if it had the same velocity as r, would rr quire a period 
of duration four times as long, as that which ig required 
by r, in order to complete one revolution. But since s 
revolves in an orbit four times as extensive, as that of r> 
and with a velocity only one half as great, or w ith a tar= 
dity, or slowness of motion, twice as great ; therefore 
both of these considerations being taken into the account, 
it will follow ; That s requires a period of duration twice 
four times, that is , eight times^ as long, as that, which is- 
required by r, in order to complete a revolution romid its: 
central body, c. Consequently ; if the periodical time 
of r is one day, one month, or one year, &c. then the 
periodical time of s will be eight days, eight months, or 
eight years, &c. Hence we may see, what a wonderful, 
harmonious, exact, and mathematical proportion there is, 
subsisting between the distance, the levity (or diminu- 
tion of gravity) the tardity (or diminution of velocity) and 
the periodical time. For the comparative distance of s 
being 4; the levity will be 16, the tardity 2, and the pe- 
riodical time 8. Hence we have the following series of 
numbers in geometrical progression ; viz. 2 : 4 ; 8 : 16, 
The first term of this series is expressive of the tardity . 
the second, of the distance ; the third, of the periodical 
time ; and the fourth, of the levity. 

Let us now take a more enlarged view by introducing 
a number of other revolving bodies, inadditimto those, 
which have already been the subject of consideration; 
still retaining the same central body, as before. Let the 
additional revolving bodies be t, u, Vy &c. Then all 



bhap. VL] ON CIRCULAR MOTION. 369 

these taken together, will constitute one particular sys- 
tem. It must be observed, however, that it is not our 
present design to ascertain the precise number of bodies, 
that actually belong to any particular system, nor to de- 
termine their exact central distances. But the design is 
to illustrate the general principles of all circular motion, 
and the universal laws, according to which revolving bo- 
dies are invariably governed, in what is usually called the 
common course of nature* And the common course of 
nature, when considered with respect to the various 
changes, that are continually taking place, in the materi- 
al universe, is a constant series of divine operations, rela- 
tive to the natural world, in distinction from the moral. 
With regard to the revolving bodies, r, s, /, w, v, we 
shall make the following statement : r is at a certain given 
distance from the central body, c ; which distance is to 
be considered as the standard, with which the respective 
distances of the other revolving bodies, s, t, u, Vy are to 
be compared. The distance of r, considered in itself, 
or being compared with itself, is L The distance of s^ 
when compared with that of r, we will suppose to be as 4 
to 1 ; the distance of /, as 9 to 1 ; that of w, as 16 to 1 ; 
and that of r, as 25 to 1. Then according to this states 
ment, we have one central body, r, containing a certain 
definite quantity of matter ; and we have a number of 
revolving bodies, r, s, t, u, v ; the respective distances 
of which from their central body, f , are as 1 , 4, 9, 16, 
25. Any other distances, instead of these, might have 
been assumed, without making any alteration in the ge- 
neral nature of the case ; but tl is particular statement has 
been madcj in preference to any other, only for the sake 

of the convenience of expressing the square roots of the 

Y -2 



370 OK CIRCULAR MOTION [Fart IK 

several distances in whole a ambers. Thus the square root 
of 1 is i ; that of 4 is 2 ; that of 9 is 3 ; that of 16 is' 
4, &c. Now, the comparative distance of s being 4, its 
levity will be as the square of 4, which is 16 ; the tardi* 
ty will be as the square root of 4, which is 2 ; and the 
periodical time will be as the distance multiplied by the 
tardity, which is 8. Kence the tardity, distance, period- 
ical time, and levity of s will be ex-pressed by the follow- 
ing series of numbers in geometrical progression : 2 : 4 : 
8 : 16. And, on the same universal principle, the tardi- 
ty, distance, periodical time, and levity of / will be ex» 
pressed by the series, 3: 9 : 27 : 81. The tardity, dis- 
tance, &c. of u will be expressed by the scries, 4:16: 
64 : 256. The tardity, &c. of v will be expressed by the 
series, 5 i^^B : 125 : 625. For it is universally the case, 
with respect to any numbtr of bodies, revolving round 
one central body, that the tardity, distance, periodical 
time, and levity, of every one of them, except that, which 
is made the standard of comparison, will be expressed 
by a perfectly regular series of numbers, in geometrical 
progression. Hence, if we assume any number of bo- 
dies, as r, Sy /, w, V, whose distances from one central body, 
r, are respecdvely as 1, 4, 9, 16, 25 ; then, fixing on the 
tardity, distance, periodical time, and levity of one of 
them, viz. r, as the standard of comparison, that of the 
others, viz. s, /, u, v, will be expressed by the following 
geometrical series, (l) 2 : 4 : 8 : 16. (2) 3 : 9 : 27 : 81. 
(3) 4:16:64:256. (4) 5:25:125:625. Here the 
first term of every series expresses the tardity ; the se- 
cond, the distance; the third, the periodical time; and 
the fourth, the levity. And so it is universally ; let the 
number of bodies revolving round one common ceatre^ 



Ciiap.VI.] ON CIRULAR MOTION. 37! 

be what it may. Tlie tardity will be as the square 
root of the distance ; the distance, therefore, will be as 
the square of the tardity ; the periodical time will be as the 
product of the tardity, multiplied into the distance ; and 
the levity will be as the square of the distance. And with 
regard to that one, which is made the standard of com- 
parison, or that one, which is compared with itself, its tar- 
dity, distance, periodical time, and leVity, each one of 
them, is exactly what it is, being neither greater nor less ; 
and therefore it must be expressed by 1. And since, in 
the preceding statement, tht^ tardity, distance, &c. of r 
are made the standard of coiltparison, therefore, the tar* 
dity of r is 1 ; its distance is 1 , &c. But since the tar^ 
dity of s is twice as great as that of r ; therefore it iscx« 
pressed by 2. And since the distance of s is four times 
as great as that of r ; therefore the distance of $ is ex- 
pressed by 4 ; and so of the rest. 

From the preceding statement, with the exemplificav 

tions, that have been given, it follows ; That, with regard 

to any number of bodies, revolving round one common 

centre, the squares ol their periodical times are always di« 

rectly as the cubes of their distances. Therefore, if the 

periodical time is 8, for instance, then the distance will 

be 4. But the squnre of 8 is the same as the cube of 4 ; 

that is, 8X8=4X4X4 — 64. Again; if the periodical 

time is 27 ; then the distance will be 9. But the square 

of 27 is the same as the cube of 9 ;that is, 27X27=9X9 

X 9=729. Once more ; if the periodical time is 64 ; then 

the distance will be 16. But the square of 64 is the same 

as the cube of I6 ; that is, 64X6413I6XI6X 16=4096, 

And thus it is universally. Hence it follows ; That if the 

periodical time is known, then, from that, the distance mat 



372 ON CIRCULAR MOTION. [Part X*. 

with certainty be inferred ; and not only the distance^ 
but also the gravitation and the velocity. In order to il- 
lustrate this grand universal principle, we shall fix on the 
periodical time of our earth rgund the sun, as the stand- 
ard, calling the time 1, that is, one year. And then we 
shall suppose a number of other bodies, s, t, «, Vy to re- 
volve round the sun, in different lengths of time ; we 
shall suppose, for instance, the periodical time of s to be 
eight years ; that of t, twenty- seven *, that of w, sixty- 
four ; and that of v, one hundred and twenty-five. Then 
from this statement we can exhibit the evidence, and iU 
lustrate the nature, of the universal principle, which we 
now have in view, with as much certainty, as if we had 
stated the exact periodical times of those planets (viz* 
Mercury, Venus, Mars, Jupiter, &c.) which actually re- 
volve about the Sun. And not only so, but, by the pre- 
sent statement, we shall avoid all those intricate calcula* 
tions and fractional numbers, which, if they were actual- 
ly introduced, would be attended with some embarrass- 
ment, without being, in any degree, subservient to a 
more clear explanation of those general laws, which re- 
gulate the circular motions of any system of bodies, re- 
volving round their common centre. By the universal 
principle, That the square of the periodical time is direct- 
jy as the cube of the distance, we can, from having the 
periodical time given, exactly determine the proportional 
distance^ according to the following rule : 

Square the periodical time ; then extract the cube root 
of the product, and this will give the distance. 

Thus according to the statement, the periodical time 
of 5 is 8 ; the square of which is 64 ; and the cube root of 
64 is 4. Therefore the proportional distance of s is 4* 



Ctiap. VI] ON CIRCULAR MOTION. 37l5 

For since the planet, s, requires a length of duration eight 
times as great, as what the Earth requires, to perform 
one revolution round the Sun ; therefore we infer, that 
the distance of s from the Sun is just four times as great 
as that of the Earth, And this being the case, s is at- 
tracted by the Sun with a force, vyhich is only one six- 
teenth part as great, as that with which the Earth is at- 
tracted ; and therefore the velocity, with which s moves 
in its orbit, is only just half as great as the velocity of 
the Earth. The periodical time of the planet, t, com- 
pared with that of the Earth, is 27 ; or the period of du- 
ration required by t^ in order to complete a revolution 
round the Sun, is twenty- seven times as long as that, 
which the Earth requires. The square of 2j, is 729 ; 
and the cube root of j2\) is 9. The proportional distance 
of t from the Sun, therefore, is 9. Consequently, the 
gravitation of t, or the force, with which it is attracted 
towards the Sun, is eighty- one times less than the gravi- 
tation of the Earth ; and therefore the velocity, with 
which t is carried round in its orbit, is only a third part 
as great as the velocity of the Earth* The planet, u, ac^r 
cording to the statement, requires a period of duration 
sixty-four times as long, as that, which the Earth requires, 
in order to make one revolution round the Sun» Now 
the square of 64 is 4096 ; the cube root of which is 16 ; 
therefore the proportional distance of u from the Sun is 
1 6. Consequently, since the gravity of revolving bodies 
always decreases in proportion, as the squares of their 
respective distances increase, the gravity of the planet, u, 
is 16 times 16, or 256 times, less than that of the Earth ; 
and therefore, the velocity of «, in its circular motion, is 
oijly one fourth part as great as that of the Earth ; or, 



374 ON CIRCULAR MOTION'. [Part XL 

which is the same, u moves four times as slow as the 
Earth. Once more ; the periodical time of the planet, Vr 
is one hundred and twenty- five times as long as that of 
the Earth, The square of 125 is 15625, the cube root 
of which is 25 ; and, dierefore, 25 is the proportional 
distance of v from the Sun. The square of this distancCj 
which is 625, shows, that the attractive influence of the 
Sun is only the six hundred and twenty-fifth part as great 
on i;, as it is on the Earth. And since the square root of 
the distance of z; is 5 ; therefore the velocity, of p, in its 
orbit, is five times less than the velocity of the Earth. 

Now the same universal principles, that we have beea 
illustrating, by making certain particular statements, will 
apply, with regard to the real planets, that actually re- 
volve round the Sun. It is to be considered, however^ 
that the taking of them for examples, in order to explain 
the general laws of attraction or gravitation, is attended 
with this inconvenience ; that, though ail their motions 
are, in reality, perfectly regular, and mathematically ex- 
act, yet the result of calculations, respecting them, can^- 
not be accurately expressed by numbers, or, at least, not 
by whole numbers (a specimen of which has already been 
given, in the preceding chapter) and therefore, we have 
adopted a method, which is not subject to such an in» 
eonvenience. For our present design is, not so much to 
investigate particular facts^ as it is to exhibit a general 
view of the universal laws, according to which the Deity 
governs the various parts of the material universe. His 
government of the moral world will be considered in its 
proper place. 

From the preceding observations it is evident : That, 
with regard to any number of distant bodies, revolving 



Chap. VI.J ON CIRCULAR MOTION. • 575 

round a common centre, there is always an exact and in- 
variable proportion subsisting between their distances^ 
gravities, velocities, and periodical times. 

What has been hitherto observed, respecting the gene- 
ral laws of circular motion, is founded on the supposition^ 
That there is only one central body ; in which case, it is 
universally true : That, whatever may be the distance 
of the revolving body, its gravity will be inversely as the 
square ; its velocity^ inversely as the square root ; and the 
square of its periodical time^ directly as the cube of its 

DISTANCE. 

We shall now proceed to the consideration of a differ- 
ent case ; viz. that, in which there is more than one cen- 
tral body, and consequently, more than one system of 
revolving bodies. Take the following statement. Let 
c be any one central body, as before ; and let b be ar; j 
other central body, which bears any proportion to c, ia 
respect to its quantity of matter. Let the quantity of 
matter, which b contains, be to that, which is contained 
in c, as 4 to !, 9 to 1, or 16 to 1, Sec. or as ^ to 1, 4 to 
1, or -^ to 1, &c. Let r and x be any two revolving 
bodies ; the first circulating round c^ and the other round 
6, at equal distances from their respective central bodies, 
c and b. Then, with regard to x, according; to the pre- 
sent statement, it is universally the case ; That its gra- 
vity will be directly as the quantity of matter ; its velo- 
city, directly as the square root ; and its periodical time, 
inversely as the square root of the quantity of matter, 
contair.ed in its central body, b. 

We have now taken a view of two general cases, rela- 
tive to the universal laws of circular motion. In the 
first case, there is only one statement, with regard to the 



37(i ON CIRCULAR MOTLO'^T. [Part 11 

quantity of matter^ contained in the central body, and 
various statements, with respect to the distance of the re- 
volving, from the central body. In tlie second cascj 
there is only one statement, with regard to the distance of 
the revolving, from the central body, and various state- 
ments, with respect to the quantity of matter^ contained 
in the central body. We shall now proceed to consider 
what, according to the universal laws of circular motion^ 
in the material system, will be the gravity, the velocity, 
and the periodical time, of every revolving body ; at what- 
ever distance it may be from its central body^ and what- 
ever quantity of matter, the central body may contain...,. 
Let it then be observed, that with respect to any revolving 
body, its gravity will always be directly as the quan- 
tity of matter in its central body, and inversely as the 
square of its distance^ The velocity will always be a 
mean proportional between the gravity and the distance. 
And the periodical time will always be directly as the 
distance, and inversely as the velocity. 

In all the statenients, that have been made, and the iL 
lustrations, that have been given, relative to the laws of 
circular motion, we have continually had the Deity in 
view, as the Supreme, Universal, and Almighty Agent. 
Therefore, what has been observed, must not be consi^ 
dered as a subject of mere speculation, or vain amuse* 
ment. Every mind, which is not hardened, to the last de- 
gree, must be inspired with the deepest awe, and pro- 
foundest reverential fear, from the solemn consideration, 
that an All wise and All-powerful Being, with unremit* 
ting energy, is operating, on every side, with such in* 
cessant care, as not to let a single particle of matter es* 
cape his notice, through the whole of that boundless sys- 



Gfaap. Vll] ON THE ORIGIN OF M0Tl6l^. 37? 

tern, or rather that infinite number of systems, of which 
the material universe is composed^ From his exercising 
such an exact and universal government^ over inanimate 
matter, we may, with certainty, infer, and it is a most in- 
teresting and important inference, that none of the af- 
fairs of the moral world, not even the minutest of them, 
^ill be neglected by him. Let it be remembered ; that 
it is the same Being, who weighs in the balance, every 
particle of matter, that will call his rational creatures to a 
snost strict account, for every action, and every thought- 



^^ 



CHAPTER Vir. 

ON THE PRIMIT1V£ CAUSE OF NATURAL MOTION. 

T 



E have now taken a general view of the material 
tmiverse, and have given a statement of the universal 
laws of circular motion, and illustrated those fundamen- 
tal principles, which will be readily admitted by all, who 
have acquired a cothpetent knowledge of the elements of 
natural philosophy and astronomy. But after all the ob- 
servations, that have been made, what has always been 
accounted to be the most difficult part of the subject, 
respecting motion, and has been considered as being hi- 
explicable, still remains to be investigated. We must^ 
therefore, now pursue an Unbeaten tract, and traverse re- 
gions hitherto unexplored. That motion actually exists, 
we are irresistibly convinced, by ocular demonstration, 
in a view of the effects, which it is continually producing ♦ 
and that there is such a thing as gravity, constantly 
operating, according to a system of laws, mathematically 

Z2 



378 ON THE ORIGIN OF MOTION. [Papt !f. 

exact, a long course of the most accurate observatiorts 
has furnishtd indubitable evidence. For the astronomer, 
assuming those laws, as data, will foretel, with the great- 
est precision, particular events, relative to the planetary- 
system, years before the actual existence of the events 
themselves. This is a fact, with which the illiterate, as 
well as the learned^ are well acquainted. But, What is 
motion^ and whence does it originate? What is the cause 
of gravity, and why does it operate, in such a peculiar 
manner ? These are inquiries, which have often been 
made, but have never been answered* The answer, 
therefore, remains to be given.? 

We shall now consider motion only as it relates to mat<» 
ter^ without taking any other view of it, till we come to 
treat on the mental system. Motion is something, which 
is perfectly distinct from, matter ; and therefore, is nott© 
be considered as consisting in any change or modification 
of matter whatever. For every change, or new modifi. 
cation of matter, is the effect of motion, and not motion 
itself. 

In discussing this subject, therefore, three things must 
be distinctly brought into view : 

First ; matter, continuing to exist in any one place* 
Secondly ; something, the nature of which, when add- 
ed to matter, is to limit the time of its continuing to ex- 
ist in one place. 

Thirdly ; the consequence, or effect, of this limitation s 
which effect consists in matter, beginning to exist in a 
different place. 

'I'he first of these three th'mgs is called rest. The se- 
cond is what we call motion. And the third (because the 
language, in common use, furnishes no one single term. 



Chap. VII.] ON THE ORIGIN OP MOTION. 379 

whereby to express it) we call a change of place ; by 
which we always mean, a change of matter^ in respect to 
its place ; for p L A c E itself is absolutely incapable of 
ever being changed, (See chap, ii.) Hence we may see 
what is the general nature of motion. In that appropri- 
ate sense in which we use the term, it is that peculiar 
kind of existence, which is capable of being added to 
matter^ and which, when added, limits the time of its 
continuance in any one place. Hence, if any degree of 
motion is added to any quantity of matter, then the quan- 
tity of matter, to which the motion is added, will not al- 
ways remain in a state of rest ; for the time of its thus 
continuing will be limited^ according to the degree of mo- 
tion^ which is added to it. The greater the degree of 
motion, the more limited^ that is, the shorter ^ will be the 
time of rest^ with relation to any quantity of matter, to 
which the motion is added j and vice versa. 

Hence it is evident, that the duration of rest is always 
inversely as the degree of motion. For illustration : Let 
h and c be two bodies of matter, to each of which, some 
degree of motion is added. If the degree of motion^ 
which is added to b, is twice as great, as that which is/ 
added to c ; then b will have only half as long a time to 
rest as c / or, which is the same, c wiU have twice as 
long a time as b. Therefore, the number of changes, 
that will be produced in b, in any given length of time ; 
as a minute, or an hour, &c. will be twice as great, as 
what will be produced in c, in the same length of time. 

Again : If the motion, which is added to b, is a thou- 
sand times as great, as that which is added to c ; then thq 
time, that b will be permitted to continue, in any one 
place, or to remain in a state of rest, will be only a thoiv 



38(> ON THE ORIGIN OF MOTiON. Lt-art p. 

sandth part as long, as the time, that c will have for that 
purpose. In consequence of this, therefore, the number 
of successive changes, through which b will pass, in re- 
spect to the place of its existence, will be a thousand 
times as great, as that, whjch will, in the same time, be 
produced in c. 

From what has been said, it is evident, that motion and 
r<est, that is, limited rest, are perfectly consistent with 
each other ; and therefore, they may both exist at the 
same time. But r^st and change of place necessarily re« 
quire succession^ and can never be in a state of coexist- 
ence. It is the nature of motion, not to destroy/ resf , but 
to limit the time of its duration. Though it is the nature 
of motion, when it is added to matter, to cause it to 
change its place, that is, cause it to begin to exist in a 
number of different places ; yet matter, notwithstanding 
this, is allowed to have, between its several successive 
changes, certain intervals of rest, of longer or shorter du- 
ration, in the exact inverse proportion of the degree of 
motion, by which those changes are produced. That is, 
the greater the degree of motion, the shorter will be the 
intervals of rest; and consequently, the greater will be 
the number of successive changes, that the motion will 
produce in the quantity of matter, to which it belongs.... 
And the less the degree of motion, the longer will be the 
intervals of rest ; and consequently, the less will be the 
number of successive changes. 

Let b be any one quantity of matter, actually existing 
in any one place, a?. If b is intirely destitute of motion i 
then there will be nothing to limit the time of 6's continU"^ 
^g to exist in the same place. Therefore, b, in this case^ 
will always continue to exist in the place, x ; and con§e;« 



Ch»p. VH] ON THE ORIGIN OF MOTION. 381 

quently, will never begin to exist in any other place, y 

But let any degree of motion be added ; then the time 
of 6's continuing to exist in the place, a:, will be limited^ 
exactly according tq the degree of motion, which is add- 
ed to b. Consequently Z», after having existed in the place, 
a?, o» after having been in a state of rest, for a limited 
time, will cease to exist in the place, q?, and begin to ex- 
ist in another place, y. And by having continued to existt 
for a certaifi length of time^ in the place, y, will cease to 

exist in y, and begin to exist in another place^ z, &c 

Hence it is evident, that if 6 is any one quantity of mat- 
ter, and Of, y. z, &c. are any number of places; and if 
any degree of motion is added to b ; then the motion, 
which is added to 5, will limit the time of 6's continuing 
to exist in x, and therefore will cause it to begin to exist 
in y ; then it will lirr^it the time of b\ continuing to exist 
in ^, and therelbre will cause it to begin to exist in z, &c. 
The motion, which is added to any quantity of matter, 
will not prevent its continuing to exist for some length of 
time, in any one place ; but it will limit the time of its 
continuance / and consequently, the motion will cause the 
quantity of matter to change its place, ^t the expiration of 
certain intervals of time. The velocity of motion is es* 
timated, according to the number of phanges, which the 
motion will produce, in any given length of time. And 
the whole momentum, or force, of any moving body, is 
always proportional to the quantity of matter, multiplied 
by the velocity of its motion. 

Velocity may be considered, as bearing the same re- 
lation to motion, as density does to matter. The greater 
the number of particles which any body of matter con. 
tains iq the same extent of space, the greater is its den. 



302 ON THE ORIGIN OP MOTION. [Part I!. 

sity ; so the greater the number of changes, which any 
degree of motion will produce, in the same length of 
time, the greater is its velocity. Thus ; let b and c be 
two quantities of matter of equal magnitude, and to 
each of which belongs some degree of motion. If the 
Rumber of particles, contained in b, is three, four, or«iive 
times, 8icc. as great, as the number of particles, contained in 
c ; then the density of b will be three, four, or five times^ 
&c. as great as that of c. And if the motion, that be- 
longs to Cy will produce, in any given length of time, a 
number of changes, which is three, four, or five times, 
kc. as great, as what the motion, that belongs to 5, will 
produce, in the same length of time ; then the velocity of 
^'s motion will be three, four, or five times, &c, as great as 
the velocity of the motion of L Hence it is evident, that 
MOTION, in the whole, and in every part of it, is perfectly- 
distinct from matter^ and does not consist'in any change 
or modification of matter whatever. Motion does not 
consist in change of place ; but it is the cause of such 
change. 

Having considered the general nature of motion, we 
shall now proceed to make some observations on the dif^ 
ferent kinds of it. 

First, we shall consider motion as being simple or 
compound. 

A simple motion is one single motion alone, which, 
being added to any body of matter, will cause it to pass 
through a continued series of uniform changes, in re- 
spect to its place ; that is, it is a motion which will cause 
the body of matter, to which it belongs, to begin to exist, 
by a continued regular succession, in a number of differ- 
ent places, all situated in the direction of a right line. 



Chap. Vri] ON THE ORIGIN OF MOTION. 385 

And this regular, uniform, series of changes will always 
be continued, as long as the motion, which was first im- 
pressed, continues to exist in its simple original state. 
Therefore one simple motion alone is sufficient to pro- 
duce a series of changes of unlimited length. 

Compound motion consists in a continual addition of 
Hew supplies to the simple motion, which has been al- 
ready described. Simple motion alone will, without re* 
ceiving any new supply, continually carry the body of 
matter, to which it belongs, directly forward in a rectili- 
near course. But that kind of influence, which is called 
GRAVITY or ATTRACTION, being added to the simple 
motion of any body of matter, will cause it to continu- 
ally deviate from a right lined direction, and compel it 
to revolve, in that kind of curve, which constitutes the 
circumference of a circle, or an ellipsis. And this com- 
pound motion is of such a nature, that it will not of itself 
continue, for any length of time ; and therefore, in order 
to its being preserved, there must be a constant series of 
new supplies, derived from some never failing fountain. 
Simple motion, when it is once produced, will always con- 
tinue, till there is something to destroy it ; but that com- 
pound motion, in which gravity or attraction is 
implied, will, unless it is continually renewed, immedi- 
ately expire. Simple motion, or what may be called the 
J>rojectile force of any body of matter, may be produced 
by the single operation of some one cause. And this 
motion or force, being once produced, will always con- 
tinue, till something destroys it ; even though the parti- 
cular cause, which first produced it, should cease to exists 
For when simple motion is once communicated, by some 
particular cause, to any body of matter, it will then, as 



^84 dN THE ORIGIN OF MOTIGK. [Part il. 

much require some other cause to reduce that body to a 
state of unlimited rest, as it required a cause, at first, to 
give it motion; But with respect to that kind of influ- 
ence, which is called gravity, the case is intirely dif- 
ferent ; for that will not continue to exist without being 
constantly renewed by the cause, that first produced it. 
Thus the Earth continually gravitates towards the Sun ; 
and this gravitation of the Earth, being combined with 
its projectile force, compels it to move in such a direc" 
tion, as to return to the place, which it has left, at anjr 
given time. But if the cause of its gravitation should 
cease ; then, though it would still continue m a state of 
motion ; yet it would no longer move in the same direc- 
tion as before, but would, by the motion which it had 
already acquired, be for ever carried forward, in a recti- 
linear direction ; unless it should meet with some extrin- 
sick cause to obstruct its course. 

We have considered motion as being simple or come 
pound. Simple motion, as we liave said, is that, by which 
the quantity of matter, to which it belongs, is carried 
uniformly forward from place to place, in the direction of 
a right line. Compound motion, at least that, which will 
here be made the subject of consideration, is that, which 
causes any quantity of matter to continually deviate from 
a right-lined direction, in such a manner, as to make it 
return to the same place from which it has, at any time, 
departed. This kind of motion always implies gravity 
or attraction. (See the diagram p. 365.) 

With regard to motion, there is another distinction^ 
according to which it is to be considered as being prtmi- 
the or derivative. And though it is primitive motion, 
•^vhich we hav^, at present, chiefly in view ; yet, for the 



Ciiap Vn.j ON THE ORIGIN OF MOTION, 285 

sake of illustrating the distinction, we shall just mention 
a few instances of the other kind* And any 07ie part of 
matter has derivative, or mechanical motion, when it has 
the same as that, which previously belonged to some 
other part. And in this case, whatever is gained by one 
part, is lost by the otht-r. Motion, after it has l-egun to 
exist, is capable of being actually transferred from one 
bodv to another. And thai, which is thus transferred, is 
derivative or mechanical. Therefore, there must be mo- 
tion in actual existence, before there can be any of the 
derivative or mechanical kind. Consequently, the Jirst 
existence of motion never can be accounted for, on any 
mechanical principles whatever. With respect to every 
machine of human invention, it is universally the case, 
that .the motion, by which it is actuated, had a real exis- 
tence, in the present time, before the machine begun to 
operate. Thus it is also with regard to ships, that sail on 
the water, and clouds, that float in the air, &e. We are, 
therefore, now led in the course of the subject, to consi- 
der the grand question t What is the cause of the first 
existence of motion ? Or, in other words ; What is the 
cause of original or primitive motion, in distinction from 
that which is derivative or mechanical ^ 

We have already observed ; That motion is the cause 
of that kind of effect, which consists in a change of place ; 
for when it is added to matter, it is the cause of its being 
transferred from one place to another. For being thus 
added, it limits the time of its continuing to exist, in any 
one place, and therefore, will not permit it to remain in a 
state of unlimited rest. Motion, therefore, is the cause 
of the change of matter, in respect to its place* Wc 
shall now proceed to show ; That m atteh is the c^x^sb 



38'6 ON THE ORIGIN O? MOTIOJT. [Part iL- 

of original or primitive tviotidn. The Sun, for instance, 
is the cause of that motion of the planets, in consequence 
of which they revolve in circular, (or more strictly speak- 
ing) in elliptical orbits. And this motion is intirely im- 
mechanical ; not being derived from the motion of the 
Sun, nor from any actual motion, any where existing io 
the universe. 

In order to investigate the origin of motion, it must 
be considered, that such is the nature of that kind of mu- 
table existence, which belongs to the material system^ 
that the whole of it never can all actually exist, at any 
one time. Consequently, only one part of it is present ; 
and therefore the remainiiig pjrt is future. And this be- 
ing the case, we must, in order to form a true estimate 
of the state of things, take thejuture, as well as tht pre - 
senty into the account. Otherwise, all calculations, that 
ever can be made respecting the subject, will be intirely 
erroneous and essentially defective ; especially, so far as 
what relates to original or primitive motion, and particu- 
larly that, in which gravity or attraction is implied. All 
mec hanical motion is something, whici. is transferred from 
one body of matter to another : or, it is something, which 
is trans^Ci red from one part of present existence to ano- 
ther pait of existence, which is present ; so that we can 
find the origin of mechanical motion without looking be- 
yond the present ; for it is derived wholly from what is 
actually prese-t^ and not from what is future^ But the 
case, with respect t original or primitive motion, is es- 
sentially different. For that is something which is not 
transferred nor .derived from any thing, that actually ex- 
ists, \^ any purt of imm: nsity ; but it is i^.omething, which 
is transicrred fiom the future to the present.^ To find 



Chap. VII.} ON THE ORIGIN OF MOTION^ 887 

.tlie origin of it, therefore, we must not confine our views 
to present existence, but must look into eternity ; for 
that is the fountain from which it flows. 

That Ahnighty Agent, who governs all worlds, with 
wncoutroilable sway, has established a relation between 
the present and the future ; and has so constituted this 
reljtion, with res|>ect to the state of things, in the muta- 
ble system, as to make the present and the future irwerely^ 
©ne as the other. And therefore, if that part of mutable 
existence, which is present, is, at any time increased*; 
then the other part, viz. that which is future will, as a con- 
sequence, be proportionably diminished. For mutable ex- 
istence, consisting of matter and motion, is of such a na- 
ture, that the whole of it carniot all exist in the present 
time. One part of it, therefore, as we have said, is present, 
and the ot ler is future. Now with regard to any whole^ 
consisting of two parts, it is evident, that the greater one 
part is, the less will be the other. It is also evident, that 
if there is a whole, consisting of two parts ; then those 
two parts must have a relation, one to the other, and that 
they must be inversely, one as the other. 

In the system of matter and motion there is, as we 
have observed, 2irel>tion of the present to the future. 
This relation, one term of which is present, and the other 
future, is of such a nature, that the second, or future 
term, is always inversely as the first, or present term* 
Hence it follows ; That if the present term should be 
^hanged directly ; then the future term will be propor- 
tionably changed inversely. Therefore, if the present 
term should be, in any degree, increased ; then, as the 
Universal consequence, the future term will, in the same, 
degree, be diminished. Here, then^ we have the grand. 



3.8^ ON THE ORIGIN OF MOTION. [Part U. 

universal principle, on which all original or primitive mo* 
tion, implying gravity or attraction, iutirely de«P 
pends, and according to which it is produced. 

What relates to voluntary motion, which is something 
of a very different nature from that, which is now the sub- 
ject of consideration, will, in the subsequent part of this 
work, be brought into view. It will be remembered, 
therefore, by the reader, that we are here treating on mat. 
ter and motion, and the mode of divine operation, without 
the interposition of any finite mind. 

In order for the proof and illustration of the principle, 
That matter is the cause of motion ; or in other words 
expressive of the same idea. That matter is the antecl^ 
dent, according to which the Deity produces motion, 2is 
the correspondent consequent, we shall make a number of 
statements, gradually proceeding from one to another ; 
beginning with the most simple, and advancing by de* 
grees, to those that are more complex. But since the 
Method of treating the subject, and the ideas to be com- 
municated, are intirely nev/, and language is very defec- 
tive, we shall be under a necessity of using more repeti- 
tion and circumloeution, than would otherwise be desira^ 
ble ; we shall, however, study peispicuity, even though 
it miy be at the expense of elegance of style. We shall 
jiow proceed to make a number of statements. 

1 . Let p be one single particle of matter ; and let x be 
the motion, that/? is susceptible of, or which it is capa- 
ble of receiving. Now let us suppose p to be intirely 
alone, without any other quantity of matter in actual ex- 
istence ; then p, in this case, would be in a state of un- 
limited rest. For no mutable existence would be pre- 
sent, but only p; and consequently, the whole motion, 



Oliap. VII] ON 1 HE ORlGm OF MOTION. 38§ 

that p is capable of receiving, would be absent ; for the 
whole of X would' be future. There would, therefore, 
be a relation of the present to the future ; that is, the pre* 
sent particle, j&, woal i have a relation to the future mo- 
tion, X, But as long as the first term of the relation, 
consisting in th^ particle of matter, />, continued to be 
present, without having any thing added to it ; so long 
would the second term of the relation, consisting in a?, 
continue to be absent, that is, future, without having any 
thing subducted from it. As long as p should thus re- 
main alone, without having any other quantity of matter 
coexisting with it, no degree of motion would be trans- 
ferred from the future to the present. For, in this case, 
there would be no reason, or cause ^ why any motion 
should be thus transferred. 

You will say, perhaps, That the Deity, being Omni- 
potent, would have power to produce motion, or transfer 
it from the future to the present. This we shall readily 
grant to be certainly true ; but then, it must be consid- 
ered, that there is a distinction between the power with 
which the Deity is invested, and his actual exertion 
of it. He was invested with all power from eternity ; 
but he makes actual exertions of it, from time to time, 
jtist according as he sees fit. For though he is Omnipo- 
tent, yet he never exerts his power, without some proper 
reason for such exertion ; or, in other words, he never 
firodaces any effect without a cause. Therefore, if the 
particle of matter, /?, continued to be present al )ne, with- 
out being altered, by having any quantity of matter add- 
ed to it; then there would be no reason^ ox cause ^ why 
the future motion, a?, should be altered, by having any 
degree subducted from it. And, this being the case, no 



39t> ON THE ORIGIN OP MOTION. [Part 11. 

motion would be transfened from the future to the pre- 
sent. Consequently, p would remain, in a state of unli- 
mited rest ; waiting (if we may use the expression) for 
the actual coexistence of some other quantity of matter^ 
as a reason^ or cause^ whereby it would be rendered fit 
and proper, that some degree of motion should be trans- 
ferred from the future to the present, or from x top. 

We have now given a statement of what would have 
been the case, if there had never been, but only one par- 
tide alone, without the coexistence of any other. This 
'one particle, being alone, would have remained iiitirely 
destitute of motion. For there would have been no rea- 
son, or cause, why any motion should be transferred from 
the future to the present. We shall now proceed to make 
another statement. 

2. Let p be one particle of matter, and x, the motion 
of which p is susceptible. Let g be another particle, in 
a state of actual coexistence with p ; and let y be the mo- 
tion, of which q is susceptible. 

Then, according to this statement, the case is essen- 
tially different from what it would be, if j&, or ^, either of 
them, was present alone : for, in that case, there would 
be only one relation of the present to the future ; con- 
^sting in p-hO«»a:— 0; or else, in ^+0"^ — 0. But 
since, according to the present statemcfit, p and q are both 
present, therefore, there are tv>o relations of present mat- 
ter to future motion. One of these relations is p-^q •• x—q^ 
and the other is q-^p *- y — p. Hence results the follow- 
ing arith. proportions : viz. p-^^^ •• x — : : p'^q •• x — q ; 
and, q-¥K) ..y—0 : : q-^p •• y — p. These proportions are 
of that kind, which is c, ikd inverse. And, in this case^ 
more requires less ; for the third lerm is greater than the 



Chap. VII.3 ON THE ORIGIN OF MOTIOtl. 391 

first ; and requires the fourth to be less than the second. 
Since p-^q is greater than/)-hO ; therefore, x — q is pro- 
portionably less than x — 0.' And since q-^p is greater 
than q-^0\ therefore, y — q is proportionably less thaa 

Hence it is evident ; That, in consequence of ^'s be- 
ing present with /?, such a degree of motion, as is equal 
to 9, will be transferred from the future to the present ; 
or from x to p. And in consequence of y&'s being pre- 
sent with 9, such a degree of motion, as is equal to p^ 
will be transferred from the future to the present ; or 
from y to q. And hence it is, that p and 9, by both ex- 
isting together in the present time, have a mutual effect 
on each other. For the particle, 9, by being present 
with j&, does^ to a certain degree, diminish /;'s future mo- 
tion ; and therefore it causes a certain degree of motion 
to be present in addition to p. And the particle, /?, by 
being present with 9, does, to a certain degree, diminish 
^'s future motion ; and therefore it causes a certain de- 
gree of motion to be present in addition to 9. For to 
cause any degree of motion to be wanting in the future, 
is the same as to cause it to be presenc. Hence it fol- 
lows ; That 9, being present with /), is the cause of mo- 
tion's being present in addition to 9. 

L I us now proceed to make another statement, 
3. Let r be the sum of any number of particles, so 
combined together, as to form one whole body of mat- 
ter. Then, from the pi'eceding principles, it \^ evident, 
that every single particle, contained in r, would be in a 
State of motion. But if there was only this one body in 
the universe ; then it w )ul I always remain in the sutic 
place, coatinualljr turning round its own axis. When it 



B92 ON THE OlllGi^f OF MOTION. [Patt il. 

Is said, That the body of matter, r, if it existed alone, 
would always remain in the same place, the meaning is ^ 
That, though every particle tvouid revolve round the axis 
of the whole body ; yet the centre of the body itself, 
would ahvays be coincident with the same point of abso- 
lute space. And consequently it would have, as we may 
say, a diurnal, but no annual motion, 

4. Let r be one body of matter, as before ; and let t 
be another lx)dv, in a stcite of cx)existence with r. Then 
each of the two bodies, r and c?, will have a twofold mo- 
tion ; viz. o?2«?, causing each of the bodies to turn round 
its own axis ; and another^ causing each of them to re- 
volve round one common centre. It is the last of these 
two kinds of motion, which we shall now take for the 
subject of consideration. And since this last is intirely 
distinct from the first, we shall treat of it, in the same 
manner, as if the first had no existence. For that kind 
of motion, by which any body of matter turns round its 
own axis, has no eiffect on that, by which it revolves round 
some central body. 

With respect to the two bodies, c and r, let us sup- 
pose the quantity of matter, contained in «?, to be a thou- 
jpand times as great, as that, which is contained in r....» 
Then, if there was no other matter in the universe, but 
only what these two bodies contain ; they would, even 
though situated at any finite distance apart, with nothing 
but pure space inter vening> have a mutual effect on each 
other. And, in this case, the result of their operations 
will be such, as to constitute a perfect balance. That is, 
the whole momentum, or force of r will be perfectly equal 
to that of c. And since the quantity of matter, contain- 
ed in r, is, by the statement, only one thousa/idth part as 



Chap.Vtl] OH rilE ORIGIN OF MOTION. 393 

great, as what is contained in c ; therefore, the motion of 
r will be a thousand times as great as the motion of c... 
For it has already been observed, That, in the system of 
matter and motion, there is a relation of the present to 
the future : the first term of which is present matter, and 
the second is future motion. And such is the nature of 
this relation, that the second term will be inversely as the 
first. Therefore, the greater the degree of present raat<^ 
ter, the less will be the degree of future motion ; and 
vice versa^ Therefore, the degree of present motion will 
be directly as the degree of present matter. Consequent- 
ly ; if the two quantities of matter, r and c, are both pre- 
sent ; then the present motion of r will be directly as c, 
and that of c will be directly as r. 

Let the future motion j to which r would relate, if f 
was present alone without <7, be m ; and let the future 
motion, to which c would relate, if c was present alone 
without r, be n. Then the actual existence of motion^ 
in the present, must be estimated according to the want, 
or diminution of it, in the future. For, in the system of 
matter and motion, therp is, as we have said, a relation 
between the present and the future. And hence it is, 
that THAT, which is the cause of the waftt, or diminu^ 
tion, o^ future motion, is also the cause of the actual 
existence of present motion. Therefore, if c existed 
alone, without any other quantity of matter ; then the ef. 
feet, that c would have, in diminishing future motion, 
would be according to the difference between c and c-^O. 
Or if r existed alone ; then the effect, that r would have^ 
in diminishing future motion, would be according to the 
difference between r and r-f 0. But there is not, in either 
of these cases, any difference : therefore, if c or r ex- 

B3 



^^4> ON THE ORIGIN OF MOTION. [Part it, 

isted alone ; then there would be nothing to produce the 
want, or dimi?iufion of future motion ; and consequently, 
no motion would be present, in addition to e or r. 

In this case, therefore, the relation of the present t® 
the future would be r-hO •• m — 0, or r-f - n — 0. The 
real fact, however, is, that neither r nor c is present alone /^ 
but they are both present, in a state of coexistence with 
each other ; and this essentially alters the case, from what 
it would be, if either rorc was present alone. For then the 
relation of the present to the future would be r+O •• m — 0, 
or r4-0 •• n — 0. But since r and c are in a state of co^ 
existence ; therefore, the actual relation of the present to 
the future is r+c •• m — f, and ^+r •• n — r. Hence arises 
the following universal arithmetical proportions ; viz. 
r+0 •• m — : : r-*-^ •• m — c ; & r+0 •• n — : : r+r .. n-^r» 
Consequently ; the effect thnt r, being present with r,- 
will have in diminishing r's future motion, and thus pro- 
ducing the present motion of r, is directly according to 
the difference between r and r-l-r. And the effect that r, 
being present with r, will have in diminishing ^'s future 
motion, and thus producing the present motion of r, is 
directly according to the difference between c and f +r. 

Hence it is evident, that r and c are of such a nature, 
that neither of them has any effect in producing its orwn mo* 
lion ; but it is the dfference between r and r-v-c> that is, it 
is c itself, that produces the motion of r ; and it is the dffer^-c 
ence between c and c^r, that is, it is r itself, that pro- 
duces the motion of c. For, if r was present alone ; 
then the whole of r's motion would h^ future ; and there- 
fore, no part of it would be present. But since c is pre- 
sent with r ; therefore, r's future motion is as much less 
tiian it would be, if r w^is present aione, as the difference 



Cbap. VII.] ON THE ORIGIN OF MOTION. 39& 

between r and r-i-c is greater^ than the difference between 
/ and r4-0. Consequently ; since c is present with r ; 
therefore, r's present motion is as much greater, than it 
•would be, if r was present alone, as the difference between 
,r and r-hc is greater, than the difference between r and 
r-l-0. Again ; if c was present alone ; the whole of c's 
motion would be future ; and therefore, no part of it 
would be present. But since r is present with c ; there- 
fore, c's future motion, &c. (mutatisi mutandis,) as be*. 

fore. 

Hence it is evident, that c is the direct cause of the 
present motion of r ; and that r is the direct cause of 
the present motion of c. We shall now just take a com- 
parative view of the three following cases. 

First ; if r had always, from its first creation, existed 
alone, without any other quantity of matter ; then the 
whole of r's motion would have continued to be absent, 
fir fiiture. For, in this case, there would have been noth- 
ing to diminish r's future motion ; therefore, there would 
have been no cause, why any part of it should be present. 
Consequently, r, being destitute of present motion, would 
have had nothing to limit the time of its continuing to 
exist in one place : it would, therefore, have remained in 
a state of unlimited rest, and never have been transferred 
from the place of its first existence. 

Secondly ; if another body of matter, c, had once beeii, 
in a state of coexistence with r, and then had been anni- 
hilated ; leaving r alone ; in this case, r, in consequence 
of c's having once coexisted with it, would have had a 
simple motion. And, by that^ it would have been trans- 
ferred from one place to a second ; and then from the 
second to a third, &c. for ever advancing forward, in a 



"390 ON THE ORIGIN OF MOTION, [PartU 

rectilinear direction. In this case, therefore, r would 
never have returned to the same place, from which it had, 
by its motion, been, at any time, transferred. The rea« 
son is, because r, w^hich first had given motion to r, having 
been annihilated, nothing would have remained to cause 
r to have deviated from the direction of a right line. 

Thirdly ; if, instead of r's having always existed alone ; 
and instead of c's having once coexisted with r, and then 
been annihilated, c had not only once coexisted with r, 
but had always continued in a state of coexistence ; then, 
in this case, r would neither have always remained in the 
place of its first existence ; nor would it have left that 
place, so as never to have returned to it again. But c 
^ould have had such a commanding influence over r, as; 
to have always kept it confined within certain limits ; 
causing it to repeatedly leave its place, and always move, 
in such a direction, as to return, at stated periods, to the 
same place again. 

Now with regard to the three different cases, that have 
been stated, it is the last, and that only, which is actually 
conformable to the real state of things, in the material 
system. For ^ has not only once coexisted with r, so as 
to give it motion, at first ; but r has always continued in 
a state of coexistence ; and therefore, it has been inces- 
santly operating, in such a manner, as to constantly govern 
and regulate the motion, which it first produced. Conse- 
quently, r is laid under such restrictions by r, that it can 
neither remain in a state of unlimited rest, nor advance 
forward in a direct course ; and, therefore, it must, in the 
direction of a line, which being continued, returns intq 
itself, always be transferred from place to place, and thus 



..,i.ap: Vll] ON THE pRIGIN OF MOTION. S97 

perform a regular series of periodical revolutions round 
c, as its central body. (See the diagram, p. 365.) 

That influence, which regulates the motion of r, by 
causing it to continually deflect from a rectilinear course, 
is, when it is considered as residing in the central body, 
c, called attraction ; but when the revolving body, /*, is 
considered as being the subject of it, then it is termed 
gravitation or gravity. It is, however, a matter of indifi- 
ference which of those denominations it receives ; WQ 
may, therefore, either call it the attraction of c, or the 
gravity of r. 

From the universal principles, that have now been ad- 
vanced, relative to the general nature and the first origin 
of motion, we shall deduce the laws, which regulate the 
particular motions of all revolving bodies. And, for this 
purpose, we shall assume only two bodies of matter, 
without reference to any other material substance what- 
ever ; so that the several statements, which are . to be 
made, may not be encumbered with any adventitious cir- 
cumstances, which are not requisite for the illustration of 
the principal subject, which is now to be considered. 

Let c and r, as before, be two bodies of matter, of 
which c is so much larger than r, as to have such a com- 
manding influence, as to cause r to revolve round r, as its 
central body. Let c be supposed, for instance, to be a 
thousand times as great as r, in respect to its quantity of 
matter ; for the magnitudes or superficial contents of the 
two bodies is something, which, in the present case, is 
merely circumstantial. It has been already observed, 
(p. 363) That in the doctrine of circular motion, six 
things are to be distinctly considered ; viz. quantity of 
matter ; proximity ; distance; gravity; veloiity ; SLud 



398 ON THE ORIGIN OF MOTION. tP&rt II. 

periodical time, c, having once given motion to r, must 
always alter that, continue to operate on it to regulate the 
motion, which it first produced. And this regulating 
influence, which the central body, f , has on the revolving 
body, r, is constantly renewed ; because the central body^ 
Cy by continually coexisting with the revolving body, r, 
always relates to the future motion of r ; and from this 
relation results a continual series of new influences ; in 
consequence of which, r has a constant tendency to de^ 
viate from that rectilinear direction, which it would other- 
wise take. That is, r, by virtue of the renewed influ- 
ence, which is continually flowing from the future, in 
consequence of the relation, which c always has to the 
future motion of r, constantly revolves round c as its ceiv 
tral body. And the attraction of e^, or, which is the same, 
the gravity of r, (while r remains at the same distance) 
is always exactly as the quantity of matter contained in Cm 
But if the quantity of matter remains the same, and the 
distance is varied ; then the gravity will be inversely as 
the square of the distance. If the quantity of matter and 
the distance are both varied; then the gravity will be du 
rectly as the quantity of matter and irwersely as the square 
of the distance. 

Hence there are three general cases ; the first case is 
that in which the quantity of matter remains the same, 
while the distance is supposed to be varied. The second 
is that, in which the distance remains the same, while the 
quantity of matter is varied. And the third is that, ia 
which the quantity of matter and the distance are both 
varied. 

And here, it will be obvious to the observant reader, 
that, when mention is made of the qu^tity erf matter's 



Chap. Vn;i 6^ THE ORIG^IN OF MOTIOIC. 399 

being varied, it is not to be supposed, that any one quan- 
tity, considered absolutely in itself, admits of any varia- 
tion, in respect to its degree. But it will be easily con- 
ceived, that a comparative view may be taken of different 
quantities. Thus ; let b and c be two quantities of mat- 
ter. Then b, considered absolutely, is just what it is, 
and is neither greater nor less, But c, when it is com- 
pared with 3, may be supposed to be equal to b ; or it 
may be suj^osed to be greater or less, in any proportion* 
If c is equal to b ; then c will be as 1. If f is twice or three 
times, &c. as great as b ; then c will be as 2, or 3, &c» 
If c is only one half, or one third, &c. as great as b ; then 
c will be as 4 or 4, &c. Hence it is evident, that there 
is a foundation for making a variety of statements, with 
respect to the quantity of matter contained in c. And 
the same general observations will apply, with regard to 
the variation of the distance^ as well as of the quantity of 
matter. We shall exemplify the three different cases, 
relating to revolutionary motion, by making a number of 
particular statements. 

Case 1. Let the quantity of matter in the central body 
be supposed to be permanent ; and the distance be- 
tween the central, and the revolving body to be varia- 
ble. Then : 

1. If the distance is 1 ; the proximity will be I ; the 
the gravity, 1 ; the velocity, I ; and the periodical time, L 

2. If the distance is 4 ; the proximity will be ^ ; the 
gravity, -^ ; the velocity, 4 ; and the periodical time, 8. 

3. If the distance is 9 ; the proximity will be -J- ; the 
gravity, -^\. ; the velocity, 4 ; and the periociicai time, 27. 

4. If the distance is -J- ; the proximity will be 4 ; the 
gravity, 16 y the velocity, 2 ; and the periodical time, f. 



400 ON 'i'llE ORIGIN or MOTION. [Part li. 

5. If the distance is -J- ; the proximity v/ill be 9 ; the 
gravity, 81 ; the velocity, 3 ; and the periodical time, ^V. 
And so of the rest. 

In what has now been exempUfied, it is universally the 
case, That the gravity of r is always inversely as the 
square of the distance. Hence, if the distance is 2 ; then 
the gravity will be i. For the square of 2 is 4 ; and 4 
(that is, 4) being inverted, is i;. If the distance is 3 5 
then the gravity will be ^. For the square of 3 is 9 j 
and 9 (or i) being inverted, is i-. If the distance is i ; 
then the gravity will be 4. For the square of 1 is ^ ; and 
4, being inverted, is 4> that is, 4* If the distance is 4 ; 
then the gravity will be 9. For the square of 4- is -J ; 
and ^ being inverted, is 9. These examples are sufficient 
to illustrate the universal principle, That when the quan- 
tity of matter, in the central body, is permanent, and the 
distance is variable ; then the gravity of the revolving 
body will always be inversely as the square of the dis- 
tance. 

Let us now inquire into the reason of this principle ; or 
why it is, that the gravity of any revolving body (the 
quantity of matter in the central body remaining the 
same) will always be inversely as the square of the dis- 
tance. This has long been known to be a real fact ; but 

the reason of it never has, hitherto, been ascertained 

For, the cause of gravity itself, as well as that of the 
mode of its operation, have been considered as being 
among the inscrutable arcana of nature. 

The reason, (as we have already shown) w^hy the cen- 
tral body, c, has any effect at all, on the revolving body, 
/", is because c is present with r. If r, therefore, was 
Entirely absent^ it would have no effect. Hence it fol- 



Cbap. VII.} ON THE ORIGIN OF MOTION. 40i 

lows ; That the more present, or the nearer c is to r, 
the greater effect will c have on r. Agam ; (he less 
present^ that is, the le-^s near, a is to r, the less will be 
the effect. It is evident, ther^iore, that the effect of 
c on r, (the quantity of matter in c being supposed to 
be permantntiy the same) will always be directly as 
tlie nearness or proximity oi c tor; or which is the 
same, the proximity of r to c. Consequently, the greater 
the proximity, the greatc r will be the effect ; and the less 
the proximity, the less will be the efRct. 

But this is not all ; for there is another thing to be 
brought into the account. For, in order to form a true 
estimate of the effect which c will have on r, we must 
have a regard to the distance, as well as the proximity.... 
Because, if we take only one of these without the other, 
the result of any calculation, that we can make, according 
to such an erroneous statement, v/ill never be conforma- 
ble to the reality of things. For it is not only true, that 
the effect which the central bq/Jy, c, will have on the re- 
volving body, r, is directly us 'die pro^iimity of c to r; but 
also, tliat it is inversely as tb.e distance of c from r. 

Hence we have the folly wing universal principle. The 
attractive influence, whiyVi c, (its quantity of matter re- 
maining the same) wilj have on r, will always be directly 
as its proximity, and ^inversely as its distance ; and this is 
the same as to say^ That it will be directly as the square 
of its proximity /, which is the same as to say, That it 
will be inverse}" y as the square of its distance. Conse- 
quently ; the f attractive influence which the central body> 
c, will have on the revolving body, r, (the quantity of 
matter in f; remaining the same) will always be directly 
as the pr oximity measured by the distance. Therefore, 
if the ^ distance is 9, and consequently the proxiaiity is 

C 3 



402 ON THE ORIGIN OF MOTION. tPart |i» 

-J ; then the gravity or attraction will be -^j. : For in this 
case, the proximity measured by the distance will be 
^-i.*;=r^'-. This, therefore, is expressive of the attract- 
ive influence of c, when the proximity is -J-. 

Again; if the proximity is 9» and consequently the dis- 
tance is 4- ; then the attractive influence of c on r will be 
81. For 9-^-i-=9X 9=81. 

Now since the whole reason, why c has any effect on 
r, is because c is present with r ; therefore, the more 
present, that is, the nearer c is to r, the greater will bej 
the effect ; and the less near, the less will be the efFect* 
Hence it follows ; that since tht prcximitt/ is always mea- 
mired by the distance ;. therefore, the attractive influence 
of c on r (supposing the quantity of matter in c to remain 
the same) will always be directly as the square of the 
proximity ; or, which is the same, it will always be in- 
versely as the square of the distance. The velocity of r 
will be directly as the square root of the proximity ; that 
is, inversely as the square root of the distance ; and the 
square of the periodical time will be directly as the cube 
of the distance; that is, invers^^ly as the cube of the prox- 
imity. 

Case 2, Let the distance^ between the central and the 
revolving body, be supposed to be permanent ; and 
the quantity of matter in the centra{ body to be varia- 
ble. Then : 

1. If the quantity of matter is 1 ; the gravity will be 
\ ; the velocity, 1 ; and the periodical titne, i. 

2. If the quantity of matter is 4 ; the gravity will be 
4 ; the velocity, 2 ; and the periodical time, 4- 

3. If the quantity of matter is 9 ; the gravity will be 
9 ; the velocity, 3 ; and the periodical time, \^ 



\ 



t;hap. VU'l ON THE ORIGIN OF MOTlOJf. 403 

4. If the quantity of matter is 4. ; the gravity will be 
4 ; the velocity, 4 ; and the periodical time, 2. 

5. If the quantity of matter is ^ ; the gravity will be 
J ; the velocity, | ; and the periodical time, 3. And so 
of the rest. 

In the case, that has now been exemplified, the gravity 
of the revolving body, r, is always directly as the quan- 
tity of matter, contained in c. Because r, by its always 
being in a state of coexistence with r, continually does, 
according to the quantity of matter which it contains, di- 
minish \ks!t future motion of r ; and therefore, continu- 
ally adds a new degree of motion to the present. The 
velocity of r, in this case, is always directly as the square 
root of the quantity of matter contained in c. The rea- 
son is, because such a degree of velocity is exactly coun- 
terbalanced by the gravity of r. And by the combina- 
tion of these- two forces (the gravity and the velocity) 
counterbalancing each other, r is made to revolve round 
tf, in a stated length of duratiouo The periodical time is, 
in this case, always inversely as the square root of the 
quantity of matter contained in c. The reason of this isr 
obvious. For since the velocity is always directly as the 
square root of the quantity of m^atter, contained in c ; 
and the periodical time (the distance remaining the same) 
is always inversely as the velocity : Therefore, the peri- 
odical time must be inversely as the square root of the 
quantity of matter contained in r. 

Case 3. Let the quantity of matter in the central body, 
ind the distance between the central, and the revolving 
body, be both supposed to be variable. 

Here let it be observed ; That whenever the quantity 
©f matter is mentioned, it always refers to that, which is 
contained in the centred body ; but by the gravity, the 



404 UN TH£ ORIGIN OF MOTION. [Part IJ. 

velocity, and the periodical time, is meant tliat, which 
belongs to the revolving body. The distance and proxi- 
mity are common to both, and therefore, may be indif- 
ferently applied to either. 

In the doctrhie of revolutionary motion, we have the 
following general principles, which will universally apply, 
with respect to all revolving bodies, in regard to their 
gravities, velocities, and periodical times ; whatever may 
be the quantity of matter, or the distance of the central 
body. 

1. The gravity will always be directly as the quantity 
of matter, multiplied by the proximity, and divided by 
the distance ; or, which is the same, it will be as the 
quantity of matter, multiplied by the square of the 
proximity ; or, which is still the same, it will be as the 
quantity of matter, divided by the square of the distance* 

In order to illustrate this universal principle ; let m be 
the quantity of matter ; ;?, the distance ; x, the proxf- 
mity ; and g, the gravity. Then we shall have the three 
following universal theorems. 

{\,) mx'T7t=^g> (2.) mxx—g. (3,) m-rnn^g. 

These theorems may be exemplified by numbers. 

Suppose m= 12, and ;2=2 ; then will x^^. Then we 
shall have mx -rw=12x4- "^^=3. mxx =12X4^X4- =3, 
w-i-y?w=12T-(2X2)=3. 

2. The velocity will always be as the square foot of the 
quantity of matter, multipled by the proximity ; or, which 
is the same, it will be as the square root of the quan- 
tity of matter, divided by the distance. That is ; di- 
vide the quantity of matter by the distance, and extract 
the square root of the quotient ; or, multiply the quan- 
tity of matter by the proximity, and extract the square 



Chap. VII.3 ON THE ORICIN OF MOTION. 



46'^ 



root of the product ; and the result of the operation, in 
either case, will give the velocity. Hence we have the 
two following universal theorems. 

Let V be the velocity ; and the other symbols,^ w, w, iti,~ 
as before. Then we shall have, 

(1.) \/{m'^n}'=v, (2.) ^J mx'=^v. 

These theorems may be exemplified by numbers. 

Suppose, for instance, w=:16, and w=4 ; then will 

Then we shall have V'(;72-f-;2)=v^(16-r-4)=2=i;. And 
also v'wx=v'(l6xi.)c=2=^. Again; Suppose ^2=^ 9, and 
n=^^\ then will x = 4. 

Consequently ; \/(m-rn) =:v/(9-r-i.) =: 6. 

And V mx rr v^ ; 9 x 4) =6. 

3. The periodical time will always be as the distanccj 
divided by the velocity ; and the square of the periodi- 
cal time, multipled by the quantity of matter, will al- 
ways be as the cube of the distance^ Hence we shall 
have the following theorems. 

Let p be the periodical time ; and the rest as before* 

Hence we shall have, (1.) n-^v^p* (2.) nnn^m-=zpp^ 
{3.) y/ 'nnn'rrtn)=- p. 

Explanation. The square of the periodical time, 
multiplied by the quantity of matter, is equal to the cube 
of the distance. Thus; nnn-^ppM. Divide both sides 
of the equation by w, and it will be min-r-m ^pp. Ex- 
tract the square root of the equation, and it will be 
y{wm-rm =j&. 

The product of the projcimity, velocity, and periodi- 
eal time, of every revolving body, is always 1. Hence 
we have the following universal theorem : xvp =L 

W e shall now collect into one view the several theo- 
^EjWLs, or universal principles, that have bten expressed- 



;iC6 ON The ORIGIi?T O? MOTION. [Partl't. 

relative to every revolving body, in respect to its gravity, 
velocity, and periodical time. 

Let 772 be the quantity of matter contained in any cen- 
tral body. And let h be the distance ; x, the proximity : 
g, the gravity / v^ the velocity ; and p, the periodiccv?* 
time^ of any revolving body« 

UNIVERSAL THEOREMS* 

II. v'(m-r n)= ^mx=v, 

III. TIT- v^=^ yfynnnrr jn)=^p. 

IV. ppm=::'finn=\'7' XXX. 

V. xvp=l. 

Erom these theorems, several others may, by the m-- 
genious reader, very easily be deduced. The theorems 
may likewise be changed into proportions ; two or three 
examples of which are the following. 

(1.) 1 : XX : : ?n : g. (2.) mw: ivi x. 
(3.) l',x::v:f. (4.) 1 : ^ : : f-A &:Co 

Prom the fourth theorem we may always find the dis- 
tance of any revolving body, r, from its central body, c 
by having only the quantity of matter, in the central bo- 
dy, and the periodical time of the revolving body, given* 
The theorem, expressed in words, is this : The square 
of the periodical time, multiplied by the quantity of mat- 
ter, in the central body, is always directly as the cube of 
the distance ; or, which is the same, it is inversely as the 
cube of the proximity. Ht nee it follows ; That, since 
the periodical times of the planets, belonging to our so- 
lar system, have been exactly ascertained by observation, 
their relative distances from the Sun may be determined, 
u^ith the greates-t degree of precision. That is ; fixing 
on the distance of the Earth, as the standard, the propot- 



\^j.iip. Vll] ON THE ORIGlxNf OF MOTION. AOl 

tional distances of the other planets may, by their peri- 
odical times, be exacdy known. 

From the preceding observations, it is evident ; That 
the gravity, velocity, and periodical time, of any revolv- 
ing bodv, r, are always exactly proportioned to the quan^ 
titv of matter, contained in the central body, r, together 
with the distance and the proximity. For c not only pro- 
duces motion in r, or gives it a certain degree of velo- 
city ; but it also produces ^ peculiar kind o^ motion ; viz. 
thai:, by which r is confined within certain limits. This 
confinement results frqm the relation of the velocity of 
T to the proximity. The velocity of r has a continual 
tendency to carry it to a greater and greater distance from 
any point of space, in which it does, at any time, exist. 
This tendency, however, is continually counteracted by 
the relation, which the velocity of r has to the proximity^ 
For the velocity of r has the same relation to the proxi- 
mity, as the quantity of matter in c has to the velocity of 
r. For, m:v' 'V:oc. Therefore, since i; is a mean 
proportional between m and a?., its tendency to carry r 
beyond the limits, prescribed by m and x, is continually 
counteracted. And this counteractive inftuence, by which 
r is prevented from transgressing its just bounds, is wha^ 
we call GRAVITY, or attraction. 

From what has b^en observe^, in the preceding pages, 
it is evident, that matter is the cause of original, or pri- 
mitive motion. For, let c and r be two bodies of mat- 
ter. Then these two bodies, without reckoning into the 
account any other material substance whatever, and with- 
out presupposing any degree of motion in either of them, 
will, in consequence of their relation to the fitturej 
have a mutual effect on each other, in the production of 
present: motion, directly according to the quantity of 



ON THE ORIGIN OP MOTION. [Part jLl. 

matter, which each of them contains. That is, r, by di* 
minishing they^^wr^ motion of r, will produce a propor- 
tional degree o^ present motion in r ; and r, by diminish- 
ing \ht future motion of ^, will produce a proportional 
degree of preent motion in c. For since the present is 
inversely as the future ; that is, the less the future, the 
^greater the present ; therefore, the increase of the present 
motion of e and r will be exactly proportional to the di* 
minution of the future motion of each respectively. And 
the diminuton of their future motions will be according 
to their respective quantities of matter. Suppose, that 
the quantity of matter contained in r, is a thousand 
times, for instance, as great as that which r contains...,. 
Then r, by being in a state of coexistence with c^ will 
make ^'s future motion one degree less, and consequent- 
ly, its present motion one degree greater, than it would be, 
if c existed alone. And, on the other hand, r, by being 
in a state of coexistence with r, will make r's future mo- 
tion a thousand times less, and, consequently, its present 
motion a thousand times greater, than it would be, if r 
existed alone. Therefore, c and r, thus mutually ope- 
rating on each other, will produce a perfect equilibrium 
©r balance. For, since c is to r, as 1000 is to 1 ; there* 
fore, the whole momentum, or force of r, wdll be equal 
to the vfhoXt force ^ or momentum of c ; for r X 1<)00=£?X 1. 
Hence it is evident, that it is matter, in a state of ex- 
istence with matter, that produces original or primitive 
motion. And it is this kind of motion that carries all 
revolving bodies, of which any planetary system is 
composed, round their central body, according to laws 
mathematically exact. And now, if it should be inqui- 
red ; how mere inanimate matter can know how to con- 
form to rules so completely perfect, witUout any deviB- 



Chap. VIII.} ON MECHANICAL MOTION. 409 

tion, in a single instance ? We answer : Mere inanimate 
matter has no knowledge at all in the case. But it is the 
Deity, who superintends the whole affair. With him is 
all the knowledge and all the power i, 



CHAPTER VIIL 

ON MECHANICAL MOTION AND RESISTANCEi, 

AVING considered matter and original, or natural 
motion, together with the strict mathematical laws, ac- 
cording to which it is governed, the next thing in order, 
that presents itself for consideration, is Mechanical 

MOTION. 

Natural motion is, as we have already observed > 
(Chap. vii. ) something, w^iich is immedi iitely transferred 
from the future to the present. For two bodies, 
being in a state of coexistence, have such a relation to 
the future motion of each other, as to diminish it iri a 
certain degree, according to their respective quantities of 
matter. And therefore, they have a mutual effect on each 
other, in the production of present motion. But me- 
chanical motion is that, which is, by impulse, transfer- 
red from one body of matter to another, and always ^^xQ" 
supposes j&r^^efTiif motion, in actual existence. There- 
fore, in estimating mechanical effects, not rtiatter only, 
but matter and motion^ or the whole momentum or force 
of a moving body, must be brought into the account.... 
And in treating on this subject, we shall, without enter- 
ing into, any intricate calculations, only just mention a fevV 

such plain instances^ as maybe subservient to the pilt- 

D 3 



410 ON MECHANICAL MOTION. P'airt IL 

pose of illustrating the general nature and cause of me- 
chanical motion. And in order that we may effect our 
purpose, let c and d be two bodies at a distance from 
each other, containing equal quantities of matter. Let 
us suppose, that c moves in the direction of a line that 
passes through d^ and that d^ if it has any motion, moves 
in the same direction as c. Then, according to this 
statement, it is universally the case, that c, supposing it to 
have a greater motion than J, will come into contact with 
d; and when this is the case; then half the difference 
between the two motions will, from the nature of the 
case, be transferted from c and added to d. That is, c 
will lose, and d will gain a degree of motion equal to 
half the difference between that of c and d. Or, which 
is the same thing, the defect of d\ motion w^ill be sup- 
plied by the redundant motion of c. And we call that 
^notion redundant, which is greater, and that defective, 
which is less, than half the sum of h<yth motions. Take 
the following examples : 

1. If the motion of c is 4, and that of c/ is ; then the 
sum of their moti(jns will be 4-f ; half of which is 2. In 
this casCj tlie motion of r is 2 greater, and the motionof d\% 
2 less than half the sum of both their motions. The motion 
of t-, therefore, will be expressed by 2-f 2, and that of (/, 
by 2 — 2. Here it is evident, that the redundance of r 's 
motion is 2, and the defect of (i's motion is — 2. There- 
fore, when the redundance comes to be added to the 
defe. t (which will be the case, as soon as c comes into 
conta t with d) then they will mutually destroy each 
other. Consequently r's motion will be diminished from 
24-2 to2 *, and J's motion will be augmented from 2 — 2 



Chap. VIII] ON MECHANIjCAL MOTION. 4-11 

to 2. For c's motion, when its redundance is destroy- 
ed, will be, not 2+2, but 2+0 ; and cPs motion, when its 
defect is supplied, will be, not 2—2, but 2 — 0. 

2. If the motion of r is 18, and that of ^ is 6 : then the 
sum of their motions will be 18+6=24. Half of this 
sum is 12. The motion of r, therefore, previous to its 
contact with//, will be 6 more / and the motion of d will be, 
6 lesSy than half the sum of both their motions. Conse- 
quently ; the -notion of V is 12+6, and that of d is 12 — 6. 
Hence it is evident, that the redundance of r's motion is 
6 ; and the defect of c/'s motion is — 6. But when c 
comes into contact with d; then the redundance and the 
defect, being added together, will mutually destroy each 
other ; and therefore the two motions, which, previous to 
the contact of c with d, are 12+6 and 12 — 6, will, whdn 
€ comes into contact with d, be 12+0 and 12-^0. Gnc^ 
more ; for illustration. 

3. If the motion of c is 29, and that of J is 13 ; then 
the su?n of the two motions will be 29+13=342; half of 
which sum is 2J. In this case, the motion of r, previ- 
ous to its contact with cf, is 8 more, and the motion of d 
is 8 less, than half the sum of both the motions. And 
since MORE is designated by + (plus) and less by — - 
{minus) therefore the motion of c will be expressed by 
21+'S, and that of d by 21 — 8« Biit when c comes into 
contact with cf, +8 will be adcjed to — 8 ; therefore the 
two motions, instead of being 21+8 and 21 — 8 (as they 
are previous to the contact of c with d) will then be 
21+0and21— 0. 

In the preceding instances, that have been produced, for 
Sie purpose of illustrating the nature of mechanical mo» 



412 ON MECHANICAL MOTCm. O^art li. 

tion, the two bodies, c and c/, have been supposed to con*, 
tain equal quantities of matter. We shall now make a 
different statement, by supposing the quantities of mat- 
ter in c and d to be unequal. 

First ; let us suppose the quantity of matter in c to be 
3, and that in d to be 1. Let the velocity of c (previous 
to contact) be supposed to be 4, and that of d to be 0. 
Then when c comes into contact with d, it will have 3 
degrees of velocity, and d will have the same number. 

Secondly ; let us suppose the quantity of matter in c 
to be 1 , and that in d to be 3. Let the velocity of c (pre- 
vious to contact) be supposed to be 4, and that of c/ to 
be 0. Then, the velocity of c, when it comes into con- 
tact with t/, will be 1, and that of d will be the same. 

Hence it is evident, that the whole sum of the forces 
of the two bodies, whether the quantities of matter are 
equaljOr unequal will be the same after their contact, as 
before. Respecting mechanical motion we have the fol- 
lowing universal principle. 

Let c and d be any two unelastic bodies, which are free 
from all resistance ; and let it be supposed, that r is at a 
distance from d, moving with a uniform velocity, greater 
than that of f/, and in the direction of a line, that extends 
from c, and passes through d. Then it is universally the 
case, that, previous to r's coming into contact with d, the 
Jbree or mofnentwn of ^ is redundant, and that of d is de- 
Jective. But in consequence of r's coming into contact 
with d, the defect of J's motion will be supplied, by the 
redundant motion of c, ^nd the motion, which is trans- 
ferred from c to d^ and by which the defect of c?'s motion 
is supplied, is what we call mechanical. Hence we 
may^ee the dist^ction between natural and mechanii 



OfUap. VIII 3 ON MECHANfCAL MOTIOJI. 415 

cal motion. The former is transmitted from the future 
to the present ; but the latter originates in the pres>_nt, 
and is that, which is transferred from one body of mat- 
ter to another* For, with regard to the two bodies, c and 
d, whether the quantities of matter, which they contain, 
are equal or unequal, it is universally the case, that, pre- 
vious to contact, their forces are disproportionate to their 
quantities of matter ; for c has a greater, and d has a less, 
force than its due proportion ; the force of r, therefore, 
is redundant and that of d is defective. But in conse- 
quence of the contact of c with d^ there will be no excess 
nor defect ; and therefore, the forces of c and d will be 
exactly proportional to their respective quantities of mat- 
ter. We shall now produce a few instances, for the pur- 
pose of proving and illustrating this universal principle. 
J . If the velocities of c and J, previous to contact, are 
8 and ; and their quantities of matter are equal ; then 
the sum of their forces will be 8+0 = 8. In this case the 
force of r is 4 more^ and that of c/ is 4 less, than its pro- 
portion, according to its quantity of matter. The force 
of ^, therefore, with its excess, is 4+4 ; and the force of 
J, with its defect, is 4—4. But when, by the contact of 
c with c/, the two forces are united ; th. n there will be 
no excess nor defect. Consequently ; the force of c will 
be 44-0, and that of d will be 4 — 0. 

2. If the velocities are 9 and 5 ; and the quantities of 
matter are equal ; then the sum of their forces v/ili be 
9+5 =14. But if the forces of c and d were adjusted 
according to their quantities of matter : then each of them 
would be 7. But since ^'s force is 2 more, and d\ force 
is 2 less, than 7 ; therefore c's force, with its excess, is 
7+2, and cf's force with its defect is 7 — % But when, 



M4> ON MECHANICAL MOTieN. [PIftt Jj^ 

by the contact of c with r/, the two forces are united ; 
then the excess of c^s force will be removed, and there- 
fore, the defect of c/'s force will be supplied. 

3. If the velocities of c and d are 6 and 0; and their 
quantities of matter are unequal ; in the proportion of 
3 to 1, for instance : then the sum of their forces will be 
184-0= l8. That the whole force of e, previous to its 
contact with </, is 18, is evident. For, by the present 
statement, c contains 3 degress of matter, and moves with 
6 degrees of velocity. But the whole momentum, or 
force of every body of matter is always to be estimated, 
according to the quantity of matter, multiplied by its ve- 
locity. If €, therefore, has 3 degrees of matter, and 6 
degrees of velocity ; then its whole momentum or force 
will be 3X6^^18 Consequently; if the forces of <? ancj 
d, in the present case, were regulated according to their 
proportional quantities of matter, which are as 3 to 1 ; 
then the force of c would be 1 34r, and that of d would 
be 4^, For 3:1:: 13^ : 4|. But since r's force is 18, 
Siud d^s force is ; therefore, the force of c is redundant, 
and that of d is defective. The force of e, with its ex- 
cess, is 13|H-4£ ; and the force of of, with its defect, is 
4f — 4^. But, in consequence of the contact of c with 
d^ the forces of c and d will be united ; and there will be 
no excess, nor defect, in either of them. For r's force 
will then be 13^+0, and d^s force will be 44 — 0. 

4. If the velocities of c and d are 6 and 2 ; and their 
quantities of matter are in the proportion of 3 to 1 : then 
the sum of their forces will be 18+2=20. In this case, 
r's force, which is 1 8, is 3 more, and c^'s force, which is 
2, is 3 less, than it would be, if their forces were in pro- 
portion to their quantities of matter. Therefore ^'s force, 



Qhap. VIII.] Oij RESIST AN^C*: 4\§ 

with its excess, is 15+3 ; and c/'s force, with its defect, 
is 5 — 3. But, in consequence of the contact of c with c/, 
the excess and the defect will both be annihilated. The 
force of r, therefore, will fall from 15+3 to 15+0; and 
the force of o? will rise from 5 — 3 to 5 — 0. Consequently, 
c and d will have equal velocities. That is ; the velocity 
of c will be 5 : for 3X5=2=15. And the velocity of J will 
be 5: for 1X5=5. Once more: 

5. If the velocities of c and d are 6 and 2 : and their 
quantities of matter are in the proportion of 1 to 3 : that 
is, c: d: : 1:3; then the sum of their forces will be 6+6 
==.:>, For 1X6 = 6, and .^X2s=6. In this case, r's force 
(6) is 3 more, and c/'s force (6) is 3 less, than it would be, 
if the two forces were correspondent to their proportional 
^untities of matter. Hence it is evident, that the force 
of c, with its excess, will be expresed by 34.3 ; and the 
force of d, with its defect, will be expressed by 9 — -3, 
But when these two forces are united, which will be the 
case, in consequence of ^ 's coming into contact with d, 
then ^'s force, which, in its previous state, is 3+3, will 
become 3+O ; and c/'s force, which, previous to the con- 
tact of c with d, is 9 — 3, will become 9— 0. The velo- 
city of f , which is now 6, will become 3 ; and the veio- 
city of d, which is now 2, will become 3. 

Having taken a view of the universal principles of 
tnotion, both natural and mechanical ; and having every 
where found it to be regulated according to laws math, 
©matically exact 5 we shall now proceed to make a few- 
observations on the doctrine of resistance ; which is di. 
rectly opposite to motion, and iiAUSt, thereiore, be express. 
<?d by a ne^^ative quantity. 



*16 ON RESISTANCE. 



[Paft U, 



Let c and d be two quantities of matter, moving in 
contrary directions ; then the forces of c and dy being 
opposite to each other, one will be affirmative, and tlie 
other negative. Suppose that c contains 2 degrees of mat- 
ter, and moves, in the direction of a line, that passes 
through r/, with 10 degrees of velocity ; and that d con- 
tains 3 degrees of matter, and moves with 5 degrees of 
velocity, in the opposite direction* Then the force of r 
will be 10X2= 20 ; and the force of d will be — 5X3=: 

— 15. The negative force ( — 15) is what we call resist- 
ance. When c comes into contact with d; then the whole 

of the negative force ( — 15), and also 15 degrees of the 

affirmative force, will be destroyed. Consequently, only 

5 degrees of affirmative force will remain. Therefore, 

when c comes into contact with d, then, according to the 

principles of mechanical motion, which have been already 

explained, c and d will both move in the same direction, 

with one degree of velocity. 

Opposite motion universally implies resistance ; and 
not only so, but resistance is also universally implied in 
that force, by which any quantity of matter has a tenden- 
cy to retain its relative place. There are two kinds of 
forces, which are directly opposite to the direct force of 
any moving body. One of these consists in opposite 
motion, and the other in retention ; or that force, by 
which any part of matter has a tendency to retain its rela- 
tive place. Each of these two forces implies resistance. 

Suppose that c moves with 10 degrees of force, and 
that d retains its ow^n place, with 10, or more than 10, 
degrees of force ; then, when c comes into contact with 
J, all the force of c will be destroyed, by the resistance 
of d If c moves towards c/, with twenty degrees of force, 



C2la?. IX.3 ON DIVINE OPERATION, &c. 417 

and d retains its place, with fifteen degrees of force ; then 
when c comes into contact with c?, all the resistance of c/» 
and fifteen degrees of the force of c will be destroyed. Con- 
SiCqiiently five degrees of affirmative force will remain. 



CHAPTER IX. 



CONTAINING PRACTICAL REMARKS ON THAT DIVINE OPE- 
kATION, WHICH EXTENDS TO EVERY PART OF THE MA- 
TERIAL UNIVERSE. 



w 



E have now taken a general view of the external 
mutable system, consisting of matter and motion ; and 
in this system, we find the following things, which are 
all perfectly distinct from each other. 

1. Matter, in a state of rest. We have seen^ that mat^ 
ter alone, would always continue in the same place. But 
any two quantities of matter, being in a state of coexis- 
tence, have such a relation to each other's future motion^ 
as to diminish it, and thereby cause it to be transmitted 
from the future to the present. Hence it follows : 

2. That, in the external mutable system, there is not 
only matter, but also motion, in addition to matter. That 
motion is intirely distinct from matter, is evident from 
the consideration, that one is an effect^ of which the otlier 
is the cause. Let c and r be two bodies ; then, though 
neither of them is the cause of its own motion ; yet ea h 
of them, according to the principles, which have been 
already explained, (chap, 7) is the cause of the motion of 
the other. 

3. Since there is motion, in addition to matter, tlis^re 

i^, in consequence of this, a change of matter, in rsspeet; 

E 3 



418 ON DIVINE OPERATION, [Part fl. 

to its place. For it is the nature of motion, when it is 
added to matter, to Umit the time of its continuing to ex- 
ist in the same phice. Therefore, as matter is the cause 
of motion's being transmitted from the y^mr^ tothe j&re- 
sent ; so motion is the cause of matter'' s being transferred 
from 07ie place to another. 

4. From the translation of matter from one place X» 
another arises impulse^ in certain particular cases. 

5. By impulse motion is transferred from one body of 
matter to another. 

6. Opposite motion, and also the force, by which any 
one part of matter has a tendency to retain its relative 
place, are of such a nature, that each of them implies re- 
sistance. All direct motion is affirmative ; but all re- 
sistance is negative. These two, therefore, being in di- 
rect opposition, will, whenever they are added together, 
mutually destroy each other. Thus ; if any degree of 
direct motion is expressed by m ; then the expression for 
an equal degree of resistance will be — m. Let m be 
added to — w, and the sum will be»^ — m = 0. If the 
degree of motion is greater, than that of the resistance ; 
then the sum of the two quantifies, when they are added 
together, will he affirmative ; but if the motion is less ; 
then the sum will be negative. Thus ; the sum of m and 
— m is m — m iz 0, as before ; but the sum of 1m and 
— m is 2m — m— m ; and the sum of m and — 2m is 
m — '2m =: — m & c. 

From a revievv of the whole, that relates to the external 
system of mutable existence ; we find, that all effects are 
perfectly regular, and are produced in conformity to those 
mv-noble laws of divine operation, according to which 
the Supreme Agent exerts his power, in this department 



Chap. iX] IN THE MATERIAL SYSTEM. 419, 

of his universal government. Every part of the mate- 
rial system, from the greatest to tlie most minute, with 
its exact relation to the present and the future, is subject 
to his all- penetrating inspection. He views every thing, 
as being what it is, and brings every thing into the ac- 
count, which relates to the object, that he has in view . 
and he governs the natural world, exactly according to 
what the nature of the Cube requires. Not a single par- 
ticle, therefore, nor the least part of the intervening dis- 
tance between any two bodies of matter, ever escapes 
his notice. It-is He, who, by his efficacious influence, 
and unremitting energy, connects all consequences with 
their respective antecedents. Therefore, matter itself, and 
all the endless variety of changes, that attend it, are the 
effects of his infinite wisdom and i^mnipotent pow- 
er. Consequently, what has been observed, respecting 
the material universe, through the whole of which we 
have continually had the Deity in view, is very far from 
being a subject of mere speculation. With the strictest 
truth and utmost propriety, might the Psalmist say : " Great 
are the works of the Lord, sought out by all them, that 
have pleasure therein." (Psal. cxi. 2.) Every one, who 
views this subject, in its proper light, will feel, on his 
mind, an irresistible impression of his being in the im- 
mediate presence of that adorable Being, *' the invisible 
things of whom from the creation of the world, are clear* 
Jy seen, being understood by the things that are made, 
even his eternal power and Godhead." (Rom. i. 20 ) 

The Deity, in all his operations, has a special regard 
to aritecedentSy and produces consequents accordingly ; 
whatever they may be, as they relate to finite beings. 
Hence it is, that he has solemnly forewarned his rational 



420 ON DIVINE OPERATION, [Par! 0. 

creatures, not to admit any afitecedent, from which, when^? 
ever it is admitted, his plan of operation will require, that 
a hurtful consequence, should result. And he has, at the 
same time, made an infinitely benevolent promise, that he 
will produce no consequence, that may be hurtful to those, 
who will obey his command, and follow his direction, by 
not admitting the forbidden antecedent. But if, contra- 
ry^ to the express prohibition of Him, who has the abso- 
lute power of life and death, any will admit the antece- 
dent, which he has given them a most strict command, 
and friendly warning, to avoid ; then he' will certainly 
produce an answerable consequence, however hurtful it 
may be to those, who have admitted the prohibited ante- 
cedent. He will invariably prosecute his own universal 
plan of operation, in producing consequences, according 
to their respective antecedents ; whatever the conse- 
quences, in the final result, may be ; whether ultimately 
good or ultimately evil, as they relate to perceptive be- 
ings. For he has expressly said ; " That his counsel 
shall stand, and that he will do all his pleasure.'' (Isa. 
xlvi. 10.) And on this, the whole stability of all his 
promises and all his threatenings intirely depends. " And 
the Lord hath sent unto you all his servants, the prophets^ 
rising early and sending them ; but ye have not heark- 
ened nor inclined your ear to hear. They said, Turn ye 
again, now every one, from his evil W'ay, and from the 
evil of your doings, and dwell in the land, that the Lord 
hath given unto you, and to your fathers, for ever and 
eyer. And go not after other gods to serve them, and to 
worship them, and provoke me not to anger, with the 
works of your hands; and I will do you no hurt. 
Yet ye have not hearkened unto me, saiththe Lord ; that 



tJftap. IZ.] IN THE MATERIAL SYSTEM. 421 

ye might provoke me to anger, with the works of youf 
hands, to your own hurt." (Jer. xxv. 4 — 7.) 

In taking a view of the system of matter and motion, 
we have found that Ahnighty Being, who at first created 
the amazing whole, every where present, attendinj^, with, 
out any intermission, to the work of his hand, and conti- 
nually operating, according to laws, mathematically exart, 
in the production of effects, in perfect conformity to their 
respective causes* In the exertions of his power, which 
are of boundless extent, he takes into the account every 
particle of matter, and every degree, of motion, through- 
out the whole of the material universe. He produces, 
regulates, and governs, according to rules, which are abso- 
lutely perfect, every motion, both natural and mechani- 
cal. And consequently, that endless variety of changes, 
w^hich material substances are constantly receiving, is the 
result of his all pervading influence ; which extends from 
the smallest mote, that plays in the sunbeams, to the 
raging billows of the mighty deep ; and from thence, to 
those stupendous revolving masses of matter, that com* 
pose the numberless planetary systems, which occupj^ 
at proper distances, all the vast regions of unlimited 
space. He also measures, in the most exact proportion, 
that degree of resistance, which ought to be given to 
every moving force, that acts on those parts of matter, 
which, by their connexion with other parts, have a ten- 
dency to remain in a state of relative rest. 

It has been already observed ; That the Deity, in that 
first exertion of his power, by which he created the ma- 
terial universe, had no respect to any particular antece" 
dent ; because, previous to creation, no such antecedent 
h^d any actual existence. But he had respect to a uni- 



*1'22 ON DIVINE Of ERATION, [Park 11* 

VERsAL antecedent; viz. that, which was implied in his 
own adorable nature and glorious perfections. For such 
was his nature, as to render it perfectly consistent to ad- 
mit a mutable, as well as an immutable, system. He, 
therefore, saw fit to put forth an exertion of his power, 
that should be as extensive as immensity, and attended 
with consequences, as durable as eternity. When the 
material universe was actually created ; then he had a 
special regard to the actual state of things, in the muta- 
ble system. There were, then, particular causes^ accor- 
ding to which it was Jit and proper ^ that he should ex- 
ert his power, in the production of certain effects. For, 
when it had become a real fact, that there was the coex- 
istence of one body of* matter with another ; then there 
was a fit reason^ or proper cawie^ why he should exert his 
power, in the production of motion, in addition to matter. 
In this way it is, therefore, that matter is the cause of 
motion. And when motion exists in addition to matter ; 
then there is a suitable reason, or proper cause, why mat- 
ter should, by the exertion of divine power, be transfer- 
red from one place to another. And thus it is, that mO" 
lion is the cause of all that endless variety of changes, of 
which matter is susceptible, in respect to its place. Hence 
it is evident, that the Deity, that Omnipotent Being, who 
at first created the whole material system, by one instanta- 
neous exertion of his power, takes an exact account of 
every particle of matter, with every degree of motion, 
and is continually operating, in that department of his 
government, which relates to inanimate existence, in the 
production of particular effects, according to the strictest 
rules ; which are commonly denominated, laws of nature. 
Therefore, that extreme degree of folly, ngadness, and 



Cliap. IX] IN THE MATERIAL SYSTEM. 423 

presumption, of which those are guilty, who openly de- 
clare with their lips, or secretly say in their hearts, " That 
there is no God," is too great for language to express. 
(Fsal.xiv. L) 

From the preceding observations, it follows ; That 
those, who disjoin philosophy from divinity, considering 
them, as not having any intimate relation to each other^ 
have a very wrong view of those most interesting and 
important subjects. For, certainly, every subject is in- 
teresting and important, which is directly calculated to 
impress the mind of every one, who considers it, in its 
true light, with an irresistible conviction of the immedi- 
ate presence, and the infinitely diffusive energy, of the 
Omnipotent, Omniscient, AH perfect Jehovah. It is pro- 
per, that perceptive beings should be governed in a man- 
ner very different from mere inanimate existence, which 
is intirely destitute of all perception ; because there is. 
In the two cases, a great difference between the antecedents^ 
and therefore, the universal plan of divine operation requires, 
that there should be an answerable difference, relative 
to the respective consequences. It must be remembered, 
however, that it i^ the same Supreme Governor, who 
rules, with absolute, uncontrollable sway, every finite ex- 
istence, in the natural and moral world, through all parts 
of his boundless dominion. How such an absolute, uni- 
versal government, as this, can be consistent with the 
true liberty of moral agents, will be particularly shown 
in its proper place. 

Secondary causes are not to be supposed to possess 
any degree of inherent [)Ower or efficacy ; but they ought 
to be considered, as antecedents, according to which, the 
Deity himself exerts his own power, in the production of 



424 GN DIVINE OPERATION. Sec. [Part II. 

correspondent effects. It is a generally received maxim ; 
That there i> no effect without a cause. And this maxim 
rightly understood, is, doubtless, universally true. For^ 
Xh€ just import of it is, That the Deity never exerts his^ 
power, in the production of any particular effect, without 
some proper reason ior such exertion. The reason, why 
the Deity, by the exertion of his power, produces any par- 
ticular effect, is the very same, as what we mean (according 
to the uniform sense in which we use the term) by the par,, 
ticular cause of the effect. For the Deity, as we have 
^aid, produces all consequences, exactly according to their 
respective ^antecedents. This we have found to be uni- 
versally true, in the external system of matter and mo- 
tion ; and we shall find it to be equally true, in the men- 
tal, or internal system. This method of operation is per- 
fectly agreeable to that universal plan, which the Deity 
has always prosecuted ; and which he will, with resistless, 
energy, for 6ver continue to prosecute, through endless 
duration. And there is no being in the universe, that 
has, or ever will have, power to invert this immutable 
order of things, which has been established by him, who 
" doth according to his will in the army of heaven, and 
among the inhabitants of the earth : and none can stay 
his hand, or say unto him, What dost thou ?" (Dan. 
iv. 35.) 

As there are different reasons, or causes, why the Uni- 
versal Agent should exert his power, in the production of 
particular effects ; so, " there are diversities of opera- 
tions, but it is the same God, who workah all in ali...f 
f 1 Cor. xii. 6.) 



tTRUTH DISPLAYED* 

PART THIRD. 



f i6 



TRUTH DISPLAYED. 



PART THIRD. 



ON THE MENTAL SYSTEM; OR THAT WHICH RELATES TO 
THE MIND, WITH irt> VARIOUS ATTJiNDANT PERClfiP^ 
TIONS. 



CHAPTER I. 

CONTAINING A GENERAL VIEW OF THE MENTAL SYSTEM:- 

XN the whole external system of mutable existence, we 
never can find any perception, nor any percipient princi^ 
pie. For no perception can be found in rndtter, nor in 
any possible modification of it ; nor in any kind of mo» 
tion, whether natural or mechanical, in addition to mat- 
ter. It is, however, an incontestable fact, that perception 
does actually exist. It is, therefore, an effect, of which 
there is some cause. If it should be said, That the Deity 
produces perception, by the exertion of his own power ; 
it will be readily granted, that this is certainly true. But 
then, what has been repeatedly observed, must always be 
remembered ; That he never produces any effect without 
a came. And since he sees, and regards, every thing^ 
jbs bqing exactly what it is, without the possibility of b^-^ 



428 A GENERAL VIEW OP [Part m, 

ing the subject of any partiality, or deception ; therefore^ 
he produces every effect, just according as he sees fit \ 
or, just according as there is a suitable reason, or proper 
cause, for his producing it ; and from this method of ope-? 
ration, he never vanes, neither in the natural, nor in the 
moral world. Consequendy, perception, being a parti- 
cular effect, has some particular cause ; and not only a 
remote, but also a proximate cause. But this proximate 
cause, whatever it may be, does not consist in matter, 
even with all its endless variety of modifications ; nor in 
any kind of motion in addition to matter. Where, then, 
shall we find the proximate, or immediate cause of this 
peculiar kind of existence ? where is the passage, which 
leads into that wonderful region, in which the percipient 
principle, with its eternal series of attendant perceptions, 
resides ? The Universal Agent can point out the way. 
Under his protection, therefore, and, being led by his 
guiding hand, we shall now enter this awful passage ; and, 
by pursuing it, make a solemn transition from the mate- 
rial^ to the mental system. 

In treating on this most interesting, and all-important 
subject, which is now before us, the first thing, which 
we have to do, is to take a view of motion y from its first 
origin to its final end. All motion is originally trans- 
mitted from the future to the present. After it has been 
present, in addition to matter, it is then, not universally, 
but in some special cases^ transferred from one part of 
matter, to another, till, at length, as the fi^nal result, it is 
wliolly transferred, from matter ^ to the want of per- 
CEPTiON. Here motion, at least, such a degree of it, a§ 
is thus transferred, intirely leaves every part of the ex- 
ternal system, and returns no more j for it is then brought 



3hap. IJ THE MENTAL SYSTEM. A29 

to the last stage of its existence ; and, having procluced 
a niomcntiiiy perception, it then immtaiateiy expires.,., » 
For positive perception, having once been present, does 
not continue for any length of time ; but is, after it has 
once been produced, instantly separated from its produc- 
tive cause, by recedhig from the present to the past, 
where it always remains ; and consequently, never re- 
turns back to the present. Thus we have seen one ope- 
ration performed, in the new world, into which we have 
now entered, for the purpose of visiting the Almighty 
Agent, and seeing how he carries on his work, in the va- 
rious departments of his universal dominion. And most 
solemn is the consideration ; That a work is now begun, 
which is never to end. For, after the fi^st tran^mi^sive 
inotio^n, having fulfilled its appointed coiumission, has 
expired, and the Jirst perception las taken its Jina/ de- 
partiire ; then another motion, having been previously 
prepared, by being transferred from common, to organ- 
ized matter, will be transmitted, from its last residence in 
the material system, to the want oi perception in the men- 
tal world ; in consequence of which, another perception 
will be produced ; which, having had a momentary ex- 
istence, in the present, will retire, like the preceding one, 
to its eternal state, in the past. Thus, a second opera- 
tion will be performed ; then, after this, a thirds in like 
manner; then 2i fourth; after that, 'dffth^ &c. in a con- 
tinual series. And, in this way, the succession will be 
continued, till the regular course of positive perception 
meets with a total obstruction. And when this, iii any 
particular instance (and many such sad instances there 
are) comes to be the case ; then perception will not ccase^ 
but, the whole balance being thrown on the opposite 



430 A GENERAL VIEW OF [Part I|I. 

side, it will all be a;osolutely aad essentially changed, to 
something of a n-\ture totally different, from what it was 
beibre ; that is, it will be changed, from a positive, to a 
liegaiive state. It follows, therefore, that a series ol' per- 
ceptions, having been once begun, will necessarily con- 
tinue for ever. 

Hence there are two perfectly distinct causes of per- 
ception ; one of which is the cause of positive, and the 
other, that of the negative kind. The fi st of these two 
directly opposite kinds of existence, is pleasure^ or hap- 
piness ; and the other is pain, or misery. If tiic current 
of positive perceptions should, in consequence of being 
totally obstructed, intirely cease to flow from the Juiure>, 
then past perception will immediately begin, and eternal- 
ly continue, to operate, in the production of an endless 
seri(-s of negative perceptions. The past perception, thus 
operating, is, in the figurative language of scrij)ture, the 
worm that never dies ; and the negative perception, con- 
tinually resulting from it, the fire that never will be 
quenched. And having the whole course of things, in 
the mental system, thus intirely inverted, implies a change, 
which is inexpressibly dreadful. Hence arises the infi- 
aVite importance of taking seasonable care *' to lay up a 
good foundation against the time to come," in order to 
prevent such an awful, tremendous catastrophe. (1 Tim* 
vi. 19.) 

There are, as we have just been observing, two per- 
fectly distinct causes of perception ; one of which is de- 
rived wholly from the external system of things, and the 
other is wholly implied in the disorder of the internal or 
mental system. From the operation of these, result those 
opposite eflfects, which (|onstiiute happiness and misery, 



Chap. II 



THE MENTAL SYSTEM. 431 



The first of the two causes, already mentioned, havitif?^ 
once begun, will always continue to operate , and conse- 
qnently, a current of positive perceptions ^vill flow, fro r. the 
future to the present, and from the present to the past; 
or else the positive series will be brought to its final 
close. And then, the other cause will begin to operate, 
and continue its operation without end. And, in this 
last case, all communication, between the external and 
internal &} stem, will be forever cut off; because '* a grea^ 
gulf," untathomably deep, and unalterably " fixed," will 
make an eternal separation between them. (Luke xvi. 26.) 
Since there are two causes, one of positive, and the other 
of ueg.itive perception, and these are of such a nature 
that the exclusion of one necessarily implies the admis- 
sion of the other; herefore it follows; That perceptioi^ 
having once begun, will extend into an infinite series...... 

Bui it is an incontestable fact, that one of the two causes 
has already begun to operate ; in consequence of which^ 

perception has been ac tually present, and is now past « 

Therefore, it has now become necessarily and unaltera- 
bly true, that there will be an endless series ol percep- 
tions. And this immutable trltt h, which, in dstinc- 
tion from all others, has the most *'lireet and immediate 
relation to an e tarsal series of pfrcepti ns, h 
what we call the percipient principle. This h 
that permanent, ever durable subitan/e, which, always 
remaming unchangeable itself, perceives all the chauL^fes^ 
whi'^'r in enditss variety, succeed each other, in the 
Rv ,yste;u. Tnis percipient principle, now dtsctibed^ 

ih Y bame as the soul , or the finitk mind. It has 
b . . observed, T .at positive perception, after haviiighad 
a momentary existence in the preseiu, retires to the past. 



432 A GENERAL VIEW OF [Part m. 

and, by thus retiring, annihilates its productive cause ; 
but ihe percipient principle, or the niind itself, never 
passes away ; for it always remains present, while one 
positive perception after another gives its momentary at- 
tendance, and then for ever retires to the past, to return 
tio more. But though positive perception, having once 
presented itself to the mind, immediately recedes from 
the present to the past ; yet, previous to the mental sys- 
tem's being totally disordered, so as to be finally cut ofF 
from all communication with the external state of things, 
a series of positive perceptions will be successively flow- 
ing from the future to the present. But in that case^ 
which implies a total disorder of the mental system, the 
series of positive perceptions will be brought to its final 
close ; and consequently, a negative series will begin j 
and, having thus once begun, will continue, without in- 
termission, till past time, ever swelling, like a mighty 
ocean, has become equal to a future eternity. 

If you inquire, \^ hat can be the cause of this amazing 
change ? We answer : It is false perception. There are 
two cases, however in which false perception does not 
actually produce this effect. The first case is that, in 
which it has not risen to such a degree, as to dissolve the 
vital union between the body and the tnind. For, while 
natural life remains, there is some communication be- 
tween the external, and the internal state of things^ Pre- 
vious to natural death, therefore, the series of positive 
perceptions is not terminated. And though, in this case, 
false perception frequently produces that of the negative 
kind, or pain : yet the pain, thus produced, is counter- 
acted, and is, therefore, immediately suppressed. And 
when another false perception becomes present, it wilj 



Ohap. I.] TH£ mental SYSTEM. 433 

have a momentary operation, as before. Or, in the use 
of figuiative language, it may be said, That, after the 
fire once begins to be kindled, it will be immediately ex* 
tinguishcd ; and after it begins to be kindled again, 
it will again be extinguished. And this will con- 
tinue to be the case, as long as any counteractive 
principle remains ; even on the supposition of there be<» 
ing no other one, but only that, which consists in natural 
life. But if there should be ito other than this, at the 
time, when falsehood has risen to its highest degree, so 
as to produce natural death ; then falsehood, in this case, 
by takinc>; away natural life, will finally destroy the whole 
counteractive principle, that the soul ever possessed ; and 
therefore, will kindle a fire, that can never be extinguish- 
ed, and consequently, a fire, that will eternally burn, with 
increasing fury. Or, to speak without a metaphor, false 
perception will, in this case, introduce an infinite series 
of negative perceptions, that is, real pain, or misery, for 
ever augmented, by greater and greater degrees, in end- 
less progression. 

We have observed, that as lorg as there is any coun- 
teractive principle, even though it consists in nothing 
but natural life, negative perception, if it once begins to 
exist, will be immediately suppressed ; and if it again be- 
gins to exist, it will be again suppressed, &c. But then, in 
this case, the counteractive principle, consisting in nothing* 
but natural life, is continually liable to be lost ; and this, 
being once lost, can never be recovered ; and therefore, 
negative perception will not only begin, but will always 
continue, extending itself, as we have already observed, 
Into an infinite series. 



434 A GENERAL VIEW O^ {^P^rt U|, 

But there is another cuse, of an essentially different na^ 
tuie from that, which has now been mentioned ; and the 
case, to which we now refer, is that, in which the soul, 
by the effectual exercise of practical faith, is actually 
united to the glorious Mediator. In this case, there is an 
intirely new counteractive principle, consisting in eternal 
life, already begun ; which, therefore, is infinitely above 
all dependence on mere temporal life,'and, consequently^. 
is a principle, which tunporal death can never destroy.... 
This is that principle of inestimable value, which it is 
the grand and all important business of mankind, now, 
in this day of probation, this accepted time, to obtain...* 
For this, beinoj once obtained, will not only afford an ab- 
solute security against eternal misery, but will also intro- 
duce the soul, after its haying passed through a short con- 
flict with sin and sorrow, into a §tate of happiness, per- 
fect in degree, and endless in duration. The soul will 
then be completely purified from every defilement, and 
always enjoy the unspeakable privilege of being render- 
ed absolutely incapable of ever returning back again to 
its former state of imperfection. Its happiness, consist- 
ing in the most refined excellence, that can be communi- 
cated from infinite perfection, will be as great in degree, 
as its finite, but yet ever growing, capacity can possibly 
admit, and will rest on a foundation, as firm as the throne 
of the eternal Jehovah. Such a principle as this, there- 
fore, since it is attended with happifying consequences, 
so inconceivably great and durable, contains a value? 
which is infinitely more than sufficient to counterbalance 
the most arduous labours of the longest life, that we have 
to spend, in this introductory state, through which vye are 



^gJIap. I.J 



THE MENTAL SYSTEM. 435 



now continually advancing forward to a fixed and endless 
futurity. 

The particular cause of positive perception ; perception 
itself; and the perceiving mind, are all perfectly distinct 
from each other, and from every thing, whether material 
or immaterial, that belongs to the external system. They 
are all perfectly distinct from time and space ; from matter, 
in every form ; and from all motion, in addition to mat- 
ter : they are likewise perfecdy distinct from each other. 
The particular cause of positive perception, after having 
once produced its effect, immediately expires. Positive 
perception, having once been present, instantly recedes 
from the present to the past, and there for ever remains* 
But the mind is something, that never expires, nor re- 
cedes from the present to the past, and therefore, is per- 
fectly distinct, both from perception, and also from its 
productive cause. It is also to be observed, TJiat every 
individual mind has a system, peculiar to itself. For that 
series of perceptions, which immediately relates to any 
one individual mind, though it may be perfectly simil.ir 
to, yet is intirely distinct from, that, which immediately 
relates to any other. Consciousness, therefore, never can 
be transferred from one mind to another. And, this be-, 
ing the case, every individual niind must always retain 
its own consciousness. Hence follows a most serious 
and interesting consequence ; viz. That every individual 
mind must always remain the same identical, conscious 
being, amidst all the changes and revolutions, that even 
a whole eternity can produce. 

Matter and motion admit of an endless variety of 
d:iang s ; perception, also, is conUnually changing: for 
matter is changed, by being tran;iferred from one pla<se to 



436 ON THE CAUSE OF PERCEPTION. [Part IJi. 

another ; motion is changed, by being transferred froiu 
one part of matter to another, and then transmitted from 
matter to tb.e want of perception ; after which it imme- 
diately expires ; perception also, is changed, by being 
transmitted from the future to the present, and then mak- 
ing its final transition from the present to the past : but 
the mind always continues to be invariably the same...... 

We do, indeed, often speak of a change of mind ; but 
this, rightly understood, always implies, not any absolute 
change of the mind itself, but a change of its percep- 
tions.^ Hence the mind always retains its own personal 
identity ; which consists, not in perception, nor in its pro- 
ductive cause, but in the mind itself; which is one in- 
divisible, unextended substance ; always remaining un- 
changed, while it perceives that series of changes, which 
are presented to it, in endless succession* 



CHAPTER IL 

ON THE PARTICULAR CAUSE OF PERCEP TI0>7. 

E find, that finite positive perception does, in fact, 
exist. And since there is no effect without a cause ; 
therefore, there is some special cause of the actual exis- 
tence of this peculiar effect. It is evident, that the mere 
want of perception, and nothing else, is not the cause ; 
therefore the real cause is something in addition to the 
want of perception. Having brought the case to this gene- 
ral decision, the only reniainnig irtquiry now is, VVliat 
is it, in particular, which in addition to the want of per- 
ception, is the cause oi perception itaelf? To this inc|iu^ 



Chap. II.3 ON THE CAUSE OF PERCE PTtOliT. 437 

ry we shall give the following direct and explicit answer ; 
viz. That the special cause oi all positive perception is 
M "JTioN, transmitted from matter, to the wantoi percept 
tion* And to express that peculiar kind of existence, 
which consists, not in matter, nor motion added to mat- 
ter, but in motion, in addition to the xvant of percep- 
tion, we shall appropriate the term evidence. Hence 
it follows, that evidence is tlie proximate, or immedi- 
ate cause of all positive perception. When motion is 
actually transferred from matter to nothing but the want of 
perception, it is then brought to the last stage of its exist- 
ence. It produces perception ; which, having had a mo« 
mentary existence in the present, immediately retires to 
the past : And, by thus retiring, it is separated from, and, 
therefore, annihilates, its productive cause. The cause 
of positive perception, therefore, ceases to exist, imme- 
diately after the perception, which it has produced, has 
once been present. But the perception itself retires to a 
separate state, in which it always remains. After one 
particular cause has ceased to exist, then another will suc- 
ceed ; in consequence of which, another perception will 
be present. And thus the series of successive operations 
will always be continued, till by the introduction of a per- 
fect degree of false perception, without any counteractive 
principle, the mental system is tjnaliy cut oiF from all 
communication with the external state 01 things. And 
whenever this comes to be the case ; then the scale will 
be intirely turned the opposite way, to what it was be- 
fore. For such a false perception, having once been pre- 
sent, will take an eternal possession of the past, and there- 
fore, since there will be nothing to counteract it, will for 
«yer continue to operate, iw the production of an infinite 



A38 ON THE CAUSE OF PERCEPTION, £Part III. 

series of perceptions of a nature directly contrary to those^ 
which were produced by that series of causes, which 
were successively operating, previous to this tremendous 
^evolution. 

We have now brought the question', respecting the par- 
ticular cause of finite perception, to a decision. The 
cause of all negative perception is falsehood ; according 
to what has just been explained. And the particular cause 
of all finite positive perception is evidence. The par- 
ticular cause of finite positive perception, therefore, is not 
matter, in any state, nor with any nlodification whatever ; 
nor motion, in any degree or direction, in addition to 
matter ; but it is motion, in addition to the want of per^ 
ception. For in the mental system, there is a relation of* 
the present to the future. The present ttrm of this re- 
lation, in its original state, consists in nothing but the 
want of perception, and the future term consists in per- 
ception itself. Such is the nature of this relation, that^ 
whenever the present term is changed directly ; then the 
future term will be changed inversely. Therefore, when- 
ever the present is, in any degree, increased ; then the fu. 
ture will be proportionably diminished. Previous to the 
actual addition of any thing to nothing but the want of 
any perception, the perception itself is future and the 
want of it is present. But, in consequence of the actu- 
al addition of something to nothing but the want of any 
perception, the state of things will be directly the reverse 
of what it was before ; for whenever there is such an ad- 
dition, then the want of the perception will be future, 
and the perception itself will be actually present. 
That is, such an addition will be the proper antecedent, 
or cause, pf which present perception will be the corres» 



Chap. IT.] UN THE CAUSE OF PERCEPTION. 43^ 

pondent consequence, or effect. For that, which is the 
cause of any perception's being wanting in the future, is 
Jthe very same as the cause of its being transmitted from 
the future to the present. And after one positive percep- 
tion has once been present, it will be immediately past ; 
and, being past, it will be so separated from its produc- 
tive cause, as to reduce it to a state of nonexistence. 
And after one particular cause has ceased to exist, anothef 
will succeed ; in consequence of which another percep- 
tion will be present, &,c. according to what has been al- 
ready explained. Hence there will, unless falsehood should 
fatally interpose and turn the whole course of perceptioa 
intirely a different way, be a succession of particular causes, 
productive of positive perceptions, in a series extending^ 
to infinity. 

There is, therefore, a foundation for a most wonderful 
intercourse to be carried on between the material, and the 
mental system. And it is by motion^ that a mutual com- 
munication is, in a very surprising manner, both ways 
extended : this is the grand instrument, which the Deity, 
in the exertions of his powei*, emplo3^s for this purpose. 
It will be remembered, that we use the term, motion^ not 
to signify any of the changes or modifications of matter, 
but, to signify that kind of existence, which, in its exter- 
nal state, is the cause of those changes ; and which, in 
its internal state, is the cause of all those fleeting exis- 
tences, which, continually flowing from the future, suc- 
cessively present thetnselves to the mind, and having 
given a m_omentary attendance, for ever retire. As mo- 
tion is perfectly distinct from matter ; so perception is 
perfectly distinct from them both. Matter, however, is 
the qause of motion j and motion, in its exttniai state, 



4.40 ON THE CAUSE OF PERCEPTION, [Part llh 

or while it exists with matter, is the cause of all that end- 
less diversity of changes, of which matter is susceptible. 
For it is the nature of motion,- while it is in a state of 
combination with matter, to limit the time of its contin- 
uing to exist, in any one place ; and therefore it is the 
cause of all the changes of matter » in respect to its place. 
And motion, in its internal state, or when it is transferred 
from matter to nothing but the want of perception, does, 
by changing the relation of the present to the future, be- 
come the cause of perception's being transmitted from 
the future to the present, to give, in a state of momentary 
existence, its attendance on the mind ; and then, takiag 
its final leave, to retire for ever to the past. 

Since matter, in all the possible changes and modifica- 
tions of which it is susceptible, does, in the very nature 
of it, always require some particular place for its exis- 
tence ; therefore it cannot be made use of for the imme- 
diate purpose of producing perception, which has an es* 
sential relation to time, but does not, like matter, require 
any particular place. And since there are, in the external 
mutable system, only two kinds of existence, matter and 
motion ; and since matter cannot be admitted into the in- 
ternal system, in which there is no place to receive it ; mo- 
tion, therefore, only remains, as that alone, which is capable 
of being admitted. Consequently motion, being of such a 
nature, as not to render it necessary, that it should always 
continue to exist in a state of combination with matter, 
may, therefore, after having been once communicated to 
a peculiar system of organized matter, which by infinite 
wisdom has been prepared for this special purpose, be 
then immediately transferred from that, to nothing but 
the want of perception, and, being thus transferred, be« 



Chap. 113 ^N THE C^USE OF PERCEPTION. 441 

come the proper antecedent, in consequence of which^ 
such positive perception will be transmitted from the fu- 
ture to the present, as the mind, while it retains its life, 
requires. 

And this is the real fact, w^hich thousands and millions of 
particular individual minds have, in thousands and millions 
of particular instances, actually experienced* Hence may 
be seen the way, in which the finite mind is furnished 
ivith positive perception, and thus, in a limited degree, 
holds a correspondence with the various objects, that be- 
long to the universal system. And since words, or any 
other particular marks or characters, which are selected 
for the purpose, may, by substitution, as we have already 
shown, become really coincident with the things them' 
selves, to which they respectively relate, therefore the 
inind, by the various kinds of perception, which are sent to 
attend it, may, while it is continually advancing forward 
into futurity, have an extensive and progressively increas- 
ing view of an endless variety of intellectual, as well as 
sensible objects. We have said, that motion is of such 
a nature, as to render it capable of being transmitted, not 
from matter in genera^ but from a peculiar system of 
organized matter, to nothing but the want of perception ; 
and that, being thus transmitted^ it so changes the prece- 
ding relation of the present to the future, as to require 
the traiismisbion of perception from the future to the pre- 
sent, whereby the mind is actually supplied with that per- 
ception, which it wanted before. While any particular 
perception continues to be future^ it is wantmg in the pre*' 
sent ; and therefore is, in this case, actually wanting to 
thvi mind ; because it is impossible, that any percepuon. 

»liouid be both future and present, at the same time. But 

H 3 



442 ON THE CAUSE OF PERCEPTION. [Part 111 

when motion, originally belonging to the external s}^stem, 
after having been successively trtaisferred, by a series of 
mechanical operations, from one part of matter to another, 
till, at length, it is communicated to the sensorium, or 
that part of a living body, where the great Creator has 
put his finishing hand to the modification of matter ; and 
where motion, having once arrived, has finally reached 
the very last link of the material chain, and, being no 
longer subject to the laws of mechanism, is immediately 
transmitted, from its last residence in the external system g 
to nothing but the want of perception ; then it is that the 
relation of the present to the future will be changed ; m 
consequence of which, that perception, vvhich was pre- 
viously wanting in the present^ will be wanting in the 
future ; and therefore will become actually present. 

Motion, when it has taken its final leave of the material 
system, and is intirely transferred from all matter to the 
w ant of perception, does then, in this last stage of its ex- 
istence, receive a new denomination ; and is that, for the 
purpose of expressing which, we have appropriated the 
term evidence; this being as unexceptionable a term, in 
the extensive signification, in which it is desiorned to be 
used, as any which the language affords. For by evidence 
is meant, universally, the internal or apparent object of 
perception. When evidence corresponds to the reality of 
things, whether this reality relates to sensible or intellec- 
tua' objects, it is then true evidence ; but when it consists 
in mere appearance only, and does not correspond to any 
rea/ object, then it \^ false evidence^ or falsehood. 

We have now shown what is the particular cause of 
perception. And the process, that has been exliibited to 
vi,ew% miplying a succession of particular causes, and> 



qwp. 11] ON THE CAUSE OF PERCEPTION. 444 

^jonsequeatly, a series of peiceptions, successively flowing 
from the future to the present, and from the present to 
the past, is perfectly consentaneous to the nature of things i 
b} which phrase, let it be rememliered, is always to be 
understood, no:hing more nor less, than the plan of divine 
operation. For the phrase, without this peculiar signifi- 
cation, is atheistical ; or it is, at least, intirely unintelligi- 
ble, and totally void of any consistent or definite mean- 
ing, Though the operations, which the Deity, in the ex- 
ecution ol his own universal plan, performs in the pro- 
duction of efiects according to their respective causes, are 
of infinite extent and endless variety ; and though some 
of those cftVcts are common or natural* and others spe- 
cial or supernatural ; yet they are all universally attended 
with perfect regularity and irresistible energy. The Al- 
mighty Agent never can, by any being whatever, in any 
case, be turned aside, in the least degree, from conduct- 
ing ^^actly as he sees fit. Whenever, therefore, there is 
any suitable reason, or proper cause, why any effect should 
exist, that effect, whatever it may be, whether good or 
cviL temporary or eternal, most certainly will, by the exe^ 
ertion of divine power, be produced. 

Should you now inquire. How motion, being intirely 
destitute of thought, itself^ can be the came of thought ? 
You might as well inquire, How those massive globes of 
senseless matter, which compose a planetary system, can, 
for a length of ^ges, perform, according to rules mathe^^ 
matically exact, their respective revolutions, round a com- 
jnon centre ? It must be remembered, that in every part^ 
and every period of the whole, of both the material, and 
the mental, system, an Omnipotent, Omniscient, All di- 
recting Mind produces every effect, by such means and 



444 ON THE CAUSE OF PERCEPTION^. [Part lli^ 

iiL^truments, as are mobt suitable to his purpose, in the vari- 
ous exertions of his power. And therefore, if you inquire, 
How such a cause, as that which con:?ists merely in the 
addiiion of motion to nothing but the want of perception, 
should have power to produce such an effect as percep- 
tion iisci ? the answer is ready. The cause, in it it clf^ 
has n(; ix)wer at all ; but wiih the Supreme, Ahnightjr 
Agent is all the power. And he, seeing a fit reason or 
proper cause why such a particular effect should exists 
does accordingly, by the exertion oi his ow?j power, actu- 
ally produce that peculiar effect, to which the cause has a 
sj- ecial relation. And what that special r(4ation is, which 
the cause, in the present case, sustains, with regard to the 
effect, has .i?iv dy b en shown. 

We have seerrthe Deity, in the external state of things, 
constantly performing his work according to the most per- 
fect regularity and order ; and have traced the effects of 
his resistless power, and all- comprehending knowleflge,. 
through unnumbered worlds of matter with their attend- 
ant motions. And, having now come to the internal, or 
Xnental system, we still behold him, continually perform- 
ing his wonderful operations. Here a most solemn scene 
presents itself to our view ; and eternal consequences, in 
which we are most intimately concerned, are rising be- 
fore us. A series of perceptions has already begun, which 
is never to end. For though, by the horrid violence of 
falsehood, unless it should be seasonably prevented, the 
nature of the current may be so changed, as to be neces- 
sitated to take an opposite course, to what it had in the 
first stages of its progression ; yet, however this may be, 
the stream can never cease to fl'>w; because, it haseter- 
pity itself for its inexhaustible fountain. And amidst alf 



s^'hap. HI.] ON THE ESSENCE OF IflE SOUL. 445 

the revolutions, that an endless duration caii produco, the 
percipient principle, the mind, can never retire from its 
own perceptions, whate^'er mav be their nature,, whethet 
pleasing or paintiil. 



CHAPTER III. 

ON THE NATURE AND ESSENCE OF THE FINITE MIND. 

▼ T E have shown, that motion is the particular cause 
taf positive perception. It must be observed, however^ 
that this is not true, with respect to motion universally ; 
but that it is true, with respect to that particular motion^^ 
and that only, which, having been, by a series of mechani- 
cal operations, successively transferred from one part of 
matter to another, till it has finally reached that peculiar 
system of organized matter, which has been previously 
prepared for the special purpose of immediately trans- 
initting the motion, which it receives, to the want of 
perception. It is this special motion, which, being 
thus transmitted from the external state of things, to the 
want of perception, in the mental system, changes the rela- 
tion of the present to the future, and therefore becomes 
the particular cause of positive perception's being trans- 
mitted from the future to the present. And having shown, 
that, if any series of positive perceptions should, after it 
has onee begun, ever be brought to a final close ; then a 
series, of the negative kind, will immediately begin, and 
necessarily continue, through endless duration ; we shall 
^i^QW proceed to take a view of that permanent, immovc« 



446 On the essence of the soul. [Part III, 

able, immortal principle, which constitutes the souly or, 

the FINITE MIND. 

The very essence of the mind consists in the truth 
of the following proposition; viz. That there will 

BE AN ENDLESS SERIES OF PERCEPTIONS. ThoUfifh 

o 

this truths has now become unalterably fixed, and there- 
fore, is of as durable and substantial a nature, as any thing 
whatever, in the whole of the universal system ; and con- 
sequently, will never have an end ; yet it must not be 
supposed to have had no beginning ; or to have been from 
eternity ; for this is very far from being the real state of 
the case. That ever durable truths in which the mind 
consists, and which now, since it has been actually intro- 
duced, has an indissoluble relation to endless futurity, 
commenced at a particular time; viz. when it first 
became necessary y that some positive perception should be 
past. In the first necessity of there being past perception 
the mind itself originated ; and with the necessity of there 
being past perception the mind now has a connexion, that 
never can be dissolved. When it first became true, 
That some perception will be past ; then was the time, 
when it first begun to be necessarily and unalterably true, 
That some perception will be present; then, 
therefore, was the awful moment, the solemn, the all- 
important period, when the soul first commenced an 
existence, which must unavoidably continue for ever. 
For, if we once admit, as a necessary truth, That some 
positive perception will be past; then we must 
admit, as a necessary truth. That some perception, either 
positive or negative, will be present; and there- 
fore, we must admit. That there will be an end- 
LESS series oe PERCEPTIONS. And ill this absolute 



Qhap. Hi] ON THE ESSENCE Of THE SOUL. 447 

TRUTH, the very soul itself essentially consists. Hence 
there is an essential distinction between the adorable mind 
of the Deity, and every finite mind. For the Deity has 
hot a successive series of perceptions ; because he eter- 
nally has one and the same all -perfect perception, com^ 
prehending, at once, the absolute whole, that can ever 
possibly belong to an infinite mind. His perception is 
not transmitted from the future to the present ; nor from 
the present to the past ; but is immutably and eternally 
PRESENT. There is, however, one respect in which the 
finite, may be compared with ihe infinite, mind ; and that 
is, in respect to its permanent duration, and the absolute 
impossibility of its ever ceasing to be, after it has once 
actually begun to exist. For to suppose, that that pecul- 
iar necessity or t^uth, relating to an endless series of 
perceptions, which constitutes the finite mind, should 
ever fail, after it has once been actually introduced, im- 
plies as great a contradictioli, as can possibly be con- 
ceived. 

There are innumerable truths. Some of which are gen- 
eral, and others are particular. Some are originally ne- 
cessary, in their own nature, and therefore have been fro a 
eternity, and will eternally continue to be. Others 
are temporary, being introduced at some particular time, 
and remain only for a li nited dufation. There are uni- 
versal and immutable truths, relating to the Deity; to 
immensity, and eternity ; to time and place ; to infi- 
nite absolute, and relative perfection. There are alsc- 
truths, rv Liting lo matter and motion ; to the special cause 
of perception ; and to particular perceptions themselves. 
Some perceptions are enl irged, and others are contracted ; 
s^ome are true, and others are false ;. some are pleasing. 



:448 OI* THLE ESSENCE OF THE SOUL. [Part lii. 

aiid Others are painful. There are hkewise truths, rela- 
ting to the particular state and the final destination of 
finite percipient beings. Some truths are only possible, 
and others are actual ; some are contingent, and others 
are necessary. But amidst all the infinite variety of truths, 
contained in the whole system, or the universal nature of 
things, to the utmost extent of all possibility, that one 
actual, individual, identical truth, v/hich has a special 
relation, not merely to any one perception, or any finite 
number, but to that infinite series, which extends through, 
endless duration, is the very thing, and the only tilings 
which constitutes that peculiar kind of immaterial, indi- 
visible, immortal substance, which, since it must be de- 
signated by some appropriate name, we call '' the souF^' 
or ** the finite mind.'' 

Now, if it should be inquired, In what way it is, that 
the mind has a special relation to an endless series ot 
perceptions? We answer, That it is, by being the verg^ 
truth itself y That there certainly imlU and necessarily rnust^ 
be such a series. That some positive perception will be 
past, has now become necessarily true -/and y therefore, it is. 
now unalterably true, That some perception, cither posi- 
tive or negative, will be present, You will now, perhaps, 
inquire, What perception is it, that will be present^ in 
consequence of that, which will be past ? In answer tOf 
this inquiry, it must be observed ; That the last positive 
perception, that has already been present, is the last that 
there ever will be, or it is not. If it is not the last, then 
there will be another^ after the one that has been. And 
if that other one, which yet remains to be present, should 
not be the last ; then there will be another, after that, &c. 
Thus the series of positive perceptions will always be 



qUap. III.] ON THE ESSENCE OF THE SOUL.. 449 

continued, till the last term of the series has been actually 
present. But if the positive perception, that has already 
Been present, is the last, which is ever to be present ; 
then an infinite series of negative perceptions remains to 
be present. Or, if the positive perception, which has 
been present, is not the last, and therefore, if there still 
remains another, of that kind, to be present ; yet, if 
that other one should be the last ; then, after that^ there 
will be an infinite series of negative perceptions. Hence it 
follows ; that there is no possible way to avoid an infinite 
series of negative perceptions, but only by having the 
positive series for ever continued. For if this should ever 
finally terminate ; then the opposite series will immedi- 
ately begin, and never end. For since the essence of 
the mind consists in the truth of the principle, That 
there will be an infinite series of perceptions, it follows, 
from the very definition of it, that it has, in distinction 
from every thing else, a peculiar relation to perception ; 
and that it is a most permanent substance, absolutely sim- 
ple or uncom pounded, consisting in utiity, or 1 ; and, 
therefore, it is indivisible, and immaterial. And since it 
has an indissoluble relation to an endless series of per- 
ceptions ; therefore, it is, in the very nature of it, im- 
mortal ; by which is meantj that it has an existence^ 
which must necessarily be of eternal duration^ We have 
said, That the finite mind consists in that peculiar truths 
which has an essential and eternal relation to perception. 
But from admitting this, it does not follow, that it is of 
any value* For it is sometimes the case, that even truth 
itself, in its relation to perception, instead of being Vclu- 
able, is infinitely worse than nothing. U hether that truths 

in which the aoul consists, is of any value, or not, must 

I 3 



450 ON THE ESSExNTCE OF THE SOUL. [Part tit 

always be determined, by the actual state of the soul it. 
selj\ For, if it is attended with the possibility of eter- 
nal life ; then it is, on account of this possibiUty, infi- 
nitely valuable. But if it has finally lost -dA possibility o^ 
life, and, consequently, is inextricably involved in the 
absolute necessity of eternal death ; then, in this case, it 
is infinitely worse than nothing, instead of being, of any 
real value. 

Since we have frequent occasion to make use of the 
terms, positive and negative^ when speaking of percep. 
tion, it will be necessary, in order to exhibit a proper 
idea of their true meaning, to fix their signification. Let 
it be observed, then. That positive and negative percep- 
tion are two extremes, which are in direct oprosition to. 
each other. One is more^ and the other is less., than no» 
thing ; or, f)ne rises above, and the other falls- b^hw, the- 
mert want of perception. 

All pleasure, or happiness, is on the positive side ; or 
that, which rises above ; but all pain, or misery, is on the 
negative side ; or that, which tails below^ the mere wayit 
of perception. An endless series of pure positive per- 
ceptions, therefore, is infinitely better ; but an endless 
series of pure negative percepuons is infinitely ivorse^ 
than non existence. But since it is very difficult, if not 
impossible, to set this subject, in its true light, without 
makuig some use of symbols, instead of mere words 
alone, of which common languige is composed ; there- 
fore, let some character, or letter, /;, for instance, be sub- 
stituted for any perception, which is now future ; and w^ 
for any one, which is 7ioxv past ; and lee m — m bt the 
present want ol tiny perception. Then, from ine nota- 
tion, which is here introduced, it is evidem : Tnat if the 



Cn&p. Ill] O!^ THE ESSENCE OF THE SQUL. 45 i 

future perception, p, should ever become actually present ; 
then there will be the positive perception^ m — rn-\p-=zp,„,,, 
But if there never should be the addition of/? to m — m ; 
then there will be the separation of n from m — m ; and, 
in this case, there will be the negative perception 
tn — 7n — n:=- — n. And here it is of the greatest impor- 
tance, that there should be a clear and definite idea of 
the essential distinction between every negative quantiti/y 
in the external system, and negative perception. For, in 
the former case, evi ry negative is relative; but, in the 
latter, it is absolute. In order tha' we may exhibit a 
proof and illustration of the essential distinction between 
external and internal negatives^ let A. be the force of one 
body of (natter, and C, the force of another body ; each 
moving toward the same point of space, B ; one, in the 
direction of the line, AB, at^d the other, in the opposite 

direction ; or that of the line, CB. A -B C. 

Here it is evident, with respect to the two forces, A 
^nd C, since they are directly opposite to each other, that, 
relatively considered, one of them is positive^ and the 
other is negative. Each of them, however, considered 
absolutely by itself, is positive r for there is no such thing, 
in the whole of the external system, as any absolute ne- 
gative,, Other instances, for the purpose of illustrating 
the subject, now under consideration, might easily be 
produced. Thus ; If any degree of latitude, on either 
side of the equator, is considered as being positive ; then 
that, on the opposite side, will be negative. Again : with 
respect to the different degrees of heat and cold, as they 
are indicated by the thermometer, if those, which are 
above zero, or cipher, are considered as being positive"^ 
'then those, which are below ^ will be negative. 



452 ON THE ESSENCE OF THE SOUL. [Part Hi. 

But the case, with respect to the ifiternal, is essential!)' 
different, from what it is, with respect to the external^ 
state of things. For, in the mental system, every nega- 
Ti VE, considered by itself, is really something, which is 
absolutely below nonexistence^ or nothing. Every nega^ 
tive, in the external system, relates to some positive, or 
affirinative quantity ; hence there are, in this case, two 
DISTINCT QjjANTiTiEs ; OHC of which IS offii^mativey 
and the other, negative. But, in the mental system, it 
requires only one perception to constitute that of the 
negative kind. For, when any false perception is past ; 
then that one perception alone ^ without having relation to 
any other ^ will become absolutely negative, in the pre- 
sent. It is sometimes the case, that ;?, being past, is in 
a state of separation from m — m ^ and this is the very 
same, as for — n to be present, in a state of addition to 
m — m. Now — f2, in addition to m — m ; that is, — r^ 
alone, considered absolutely by itself, is what we call ne- 
gative perception. It will be remembered : That 
we haye substituted p, for any perception, which is now 
future; n, for any one, which is no\v past ; and m — ;w, 
for the present want of any perception. It now remains, 
therefore, either, for p to be present, in addition to m — m ; 
or, for « to be past, in a state of separation from m — m* 
In the first case, there will be the positive perception, 
m — m+p-^p ; but, in the other case, there will be the 
negative perception, m — m — n= — «. 

An all- important inquiry, therefore, now presents it- 
self; viz. Whether j& will ever be present in addition to 
m — m ? For, it will make an infinite difference, with re- 
spect to the mind, whether the true answer to this in- 
quiry is on the affirmativpy or negative side* BecausCy 



OM?- UI.3 C)N THE ESSENCE OF THE SOUL. 453 

jf perception should flow from the future, to supply the 
want of the present ; then the balance will be on the po- 
sittve side ; and therefore, the soul will be sustained f 1 onm 
falling into the unfathomable depths of misery. But if 
the current of future perception should, in consequence 
of some fatal obstruction, cease to flow frotn the future, 
to supply what is wanting in the present ; then the whole 
state of the mental system will be intirely changed ; and 
things will take a directly opposite course, to what they 
had before. For all communication, in respect to posi- 
tive perception, being eternally cut off, between the pre- 
sent and the future, past perception, consisting in that 
false perception, which has been transferred from the 
presciit to the past, will, by being separated from the 
want oj present perception, Xhcnjjt^m, and eternally con- 
tinue, to operate, with a dreadful violence, beyond all 
possible control. 

According to the statement, that has been made, it k, 
therefore, universally and absolutely true. That p will 
disagree with n ; or that 71 will disagree with p. For, if 
p will be present ; then it will disagree with n ; because 
n never will be present. But if p wUl always be future ; 
then n will always disagree with p ; because n will aU 
Witys be past. To say. That p will disagree with w, is 
the same as to say. That p will be added to m — m ; for 
there is no other way, in which p can disagree with w, 
but only in p's being a^ded to m — m ; and in the addi- 
tion of p to m — m, will consist positive perception. On 
the contrary ; to say, That n will disagree with p, is the 
same as to say. That n will be separated from m — m ; for 
there is no other way, in which n can disagree \^ath py 
|5ut only in th^e separation of n from m — m ; and in the 



454 ON THE ESSENCE OF THE SOUL. [Part III. 

separation of ?i from m — ?;?, will consist negative percep- 
tion. Hence it is absolutely true, that there will be dis- 
agreement on one side or the other ; that is, on the side 
<9^ the FUTLTRE, or on the side of the past ; it is, there- 
fore, absolutely true, That there will be perception, 
either positive or negative ; and in this absolute truth, 
the mind itself consists. 

Since the mind, after it has begun to exist, will always 
be situated (if we may use the expression^ between two 
perceptions, one of which (viz. ni is past ; and the other 
(viz. j&) is future ; and since it does, in its own essen- 
tial nature, absolutely require, that the future perception, 
j&, should disagree with the past perception, ^? ; or that 
the past perception, n, should disagree with the lutui:e 
perception, p ; it must, therefore, unavoidably derive posi- 
tive perception from the future^ or negative perception, 
from the past. For the disagreement of p wit'i n uni- 
versally consists in the addition o[ p to m — m; and 
the disagreement of n with p universally consists in th^^. 
separation of nhom m — ;;?. Therefore, whenever the 
mind is once cut off from all communication with the 
future ; then the whole balance will be essentially and 
eternally on the side of the past ; and therefore, in this 
case, the perception, that will attend the mind, will be 
continually less and less than m — m. For, such is the 
nature and the constitution of the mental system, that af- 
ter the past has once begun to disagree with the future, 
it will eternally continue to disagree, and will, therefore, 
produce an endless series of negative perceptions. Hence 
it is an affair of infinite importance, that the state of the 
soul should be so fixed, as that it may always have a 
communication with the future, which can never be det 



Chap. 111.3 ON THE ESSENCE OF THE SOUL. 455 

stroyed. And the s^ ul, being once introduced into such a. 
fixed state, will then obtain the infallible securitij of hav- 
ing an infinite series of positive perceptions. 

For, according to the original constitution of things, 
there never is any necessity of its being true, That n >r p 
will be past, wHliout a necessity of its being true, That 
n or p will disagree wiili m—m. Therefore, whenever 
we once admit the necessity of its being true, That n or 
p will be past ; then we always must, at the same time, 
admit the necessity of its being true. That fi or p will dis-- 
agree with m — fji; and this is the same as to admit the 
necessity 0^ its beingtrue, That there will be pos* 
iTiVE OR NEGATIVE PEPCEPTi )N, extending, in an 
infinite series, through eternal duration. 

Since it has now become unalterably true, That there 
has been positive perception ; it must necessarily be ad- 
mitted, as an absolute and eternal truth, That there 
WILL BE percftion, cU/ier posi-we ot negative. This 
TRUTH is the thing, and dip only thing that constitutes 
the very essence of the finite mind. Hence it is unde- 
niably evident, That the finite mind has a peculiar and 
indissoluble relation to perception ; that it consists in 
simple unity, or 1 ; and that it is indivisible, immateriiil, 
and inj mortal ; being such in its essential nature, tliat it 
must, amidst all the changes which ihe utmost extent of 
possibility can ever admit, through endless duration, al-. 
ways retain its own conscious existence and personal iden-, 
tity. And here, let it be particul irly observed ; Tha-. the 
preceding mode of reasoning, in which VvC have argued ^ 
from what is post, to whixt will be present, w\\\ univcrsal'y 
apply to perception, relating to the Jini^e mind, a';.i to 
nothing else whatever^ For time, and jimte percept' on 



456' ON LIFE AND DEATH IN [Part 111 

are the only things, in the universal syst.^m, that are^ or 
ever will be^ past. There are frequent instances, with 
regjard to moVoUy which, in certian particular cases, con- 
tinues to be present, for some length of time, and then 
ceases to exist : in which case, it is not tranferred from 
the present to the past ; but is annihilated. But positive 
perception, though it has only a momentary existence, 
in the present, yet is not annihilated : but is transmitted 
from the present to the past : and this distinguishes finite 
perception from all other kinds of existence^ 



CHAPTER IV. 



ON THE NATURE OF LIFE AND DEATH, IN RELATION tO 

THE FINITE MINI). 



T 
E have shown, that the actual existence or essence 



of the finite mind, or the soul, consists in the absolute 
TRUTH of a certain f>eculiar principle ; viz. Thai thefe 
will be a?i endless series of perceptions. Of what partic- 
ular kind this endless series shall be, whether positive or 
negative^ is not originally determined. It mat/ be posi- 
tive^ and it mai/ be negative The soul, therefore, is orit^i- 
nally attended with a twofold possibility ; viz. a possibility, 
on one side, of having an endless series of positive per- 
ceptions, or of being eternally happy ; and a possibility, 
on the other side, of having an endless series of negative 
perceptions, or of being efernally miserable. x\nd there- 
fore, it is, in the first stage of its existence, in a state of 
life and death ; for in the possibility of eternal h;tpp ness 
consists the life, and in the possibility of c lernal misery 
consists the death, ot the souU Hence it appears, with 



Chap IV 3 RELATION TO THE MIND. 457 

the highest degree of evidence, that the existence^ the 
life^ and the death, of the soul, are all perfectly distinct 
from each other. For, the absolute truth of the princi- 
ple, That die re will be an endless series of perceptions, 
is that, which constitutes the essential existence of the 
soul ; but its life consists in the possibiLty of eternal hap- 
'piness-, and its de<rth in the possibility of eternal misery.... 
The existence oi' the soul is, in its own nature, absolute- 
ly of endless duration ; but its life and deaths in the first 
stage of its existence, are, originally, both of them tem- 
porary. 

We shall frequently have occasion to use tlie term, 
Mediator, Saviour, or Redeemer ; and also, the term, ad- 
versary, or destroyer. JBy the first of these, according 
to the uniform sense, in which we shall always use it, is 
meant -' the present possibility of being eternally happy;" 
and by the other, *' the possibility of being eternally mi- 
serable." 

There are two states, essentially distinct from each 
other, in both of which, the soul is capable of exist- 
ing. The first is that temporary state of life and death, 
in which it is attended with the Mediator and the adver- 
sary, without having formed any fixed connexion with 
either of them. The second is that eternal state of life 
or death, in which it will be attended with the Mediator 
or' the adversary, and will have, w^ith one or the other, a 
union, that can never be dissolved. The state of the 
soul, therefore, in the first stage of its existence, or while 
it continues in its temporary state of life and death, is 
not fixed on either side. For it is evident, that, in this 
case, it is not in a state of eternal death ; because it is 

attended with the Mediator ; and it is equally evident, 

K3 



458 ON LIFE AND DEATH IN [Part II|. 

that it is totally destitute of eternal life ; because it is at- 
tended with the adversary. It implies an absolute con- 
tradiction to suppose, that the soui should ever be in a 
state of eternal misery, as long as it is attended with the 
Mediator ; or that it should, as long as it is attended with 
the adversary, ever be in a state of eternal life. It is the 
grand office of the Mediator, by continually attending on * 
the soul, to preserve it froni immediate destruction ; and 
it is through the Mediator alone, that it can ever be in- 
troduced into a state of eternal life. On tlie contrary, it is 
the nature of the adversary, having, by the strength of the 
falsehood, which sin has introduced, once obtained a com- 
plete dominion over the soul, to for ever deprive it of its 
only Saviour, and thus plunge it into a state of endless,, 
irrecoverable ruin. 

From what has been said, it is evident, that the soul 
may be, and actually is, in the first stage of its existence, 
in a state of life and death (that is, temporary life and 
death) both at the same time. This temporary state will 
soon come to a final end ; and an eternal state will then 
succeed ; and this susceeding state will be that of happi- 
ness or misery, according to the connexion or union of 
the soul with the Deity's saving or destroying power. 

Such is the very nature of eternal life, that, having 
once begun, it must necessarily continue for ever ; it will 
be as permanent as the existence of the soul itself, and 
this will be as permanent as the existence of the Deity. 
But if the allimportant business of securing eternal life, 
by the effectual exercise of practical faith, is neglected, 
while falsehood, introduced by sin, which is in league 
v/ith the adversary, is continually making its terrible ra- 
i^ges, in the mental system, till the awful crisis actviall^ 



Chaib. IV.3 RELATION TO THE MINE^. 45& 

p.rrives, when this merciless monster strikes the final blow; 
by actually depriving the soul of all its life ; then eternal 
death will immediately begin, and, having once begun, 
must, from the very nature of it, necessarily continue for' 
ever. For falsehood, having once done this infinite mis- 
chief, in totally depriving the soul of all its life, consist- 
ing in the possibility of happiness, and thus intirely cut- 
ting off, with regard to positive perception, all commu- 
nication from the future, will produce that false percep- 
tion, which, having once been present, will then immedi- 
ately recede from the present to the past. And, being 
once past, it vi^ill be beyond all possibility of restraint, 
and will, therefore, for ever reign, in full dominion, over 
the soul ; continually extending its inexpressibly horrid^ 
malignant influence from the past to the present, in the 
production of pain, or misery, in endless degrees. And 
hence you may see, what is meant by that dreadful lake, 
ef unfithomable depth, which burns, and will lor ever 
continue to burn, with unquenchable fire ; and here you 
may behold the worm, that never dies. Here you may 
also learn the solemn import of that most interesting in- 
terrogation, which was proposed by our Saviour : '* Fot 
what is a man profited, if he shall ^mn the whole world, 
and lose his own soul ? or what shall a man give in ex- 
change for his soul ?" (Matth. xvi. -26.) 

It must not,- therefore, be siipposed, That the mind can 
be allowed to admit false perception, and then have no 
more concern with it, after its first admission ; for it is th© 
nature of it to operate offer it has been present, that is, 
when it is actually past. The Supreme Ai^ent and LJni- 
versal Governor, will never give any liberty for filse per- 
ception to be admitted into the mind, and then to quietlt' 



-^60 ON LIFE AND DEATH IN [Part HI. 

withdraw, without being attended vyith any pahifal con- 
sequence. 

There are, as tve have said, two states of the soul; the first 
of which is temporary^ and the Second is eternal. The 
soul, in its first state, is in a most precarious situation, 
and is continually attended with infinke danger. For it 
is intirely destitute of eternal life^ and therefore it has no 
SECURITY against eternal death. It has, indeed, in this 
case, a complete foundation for obtaining the former, but 
yet it is, notwithstanding this, every moment, on the very 
borders of the latter. For though, as long as it conti- 
nues in this temporary state of life and death, there is a 
certainty, that it will have one more positive perception; 
yet this certainty is ah^ays attended with the possibility^ 
that the very next positive perception may be the last,,,. 
And the next positive perception, if it should be the last 
of that kind, will be the final end of all life, and the be- 
ginning of eternal death. For, when the soul has once 
had its last positive perception^ it will then, after that, in- 
evitably have an infinite series of the opposite kind. For 
though, as long as it remains, in its temporary state, it is 
always attended with the Mediator, and is thereby con- 
tinually preserved from immediate destruction ; yet, 
since the adversary is also present, therefore it is in a 
state of infinite danger, arising from its being every mo- 
ment liable to be for ever forsaken by the Mediator, and 
left alone with the adversar}^ It implies a contradiction, 
to suppose, that the soul should ever have any safety, till 
the destroyer is destroyed, and the soul itself has an in- 
indissoluble union with the Saviour. It never can have 
any security against eternal di ah, till it has actually ob- 
tnirs€d eternal iite* And eiernai life can never be obtain- 



C]iap, IV.3 RELATION TO THE MIND 461 

ed, but oi"ily in one particular way ; and that is, by the 
effectual exercise of practical faith, before the adversary 
has acquired a confirmed dominwn over the souL Hence 
it follows : That there are two ways, in one or the other 
of which, the soul will make its final transition from its 
temporary, to its eternal state. If sin should introduce 
a perfect degree of false!>ood, previous to the soul's be- 
ing actually united to the Redeemer ; then the adversary's 
dominion will be unalterably confirmed, and consequent- 
ly, the Redeemer will forsake the soul for ever, leaving 
it in a state of eternal death. But if, previous to the in- 
troduction of a perfect degree of falsehood, by sin, the 
destroyer should be destroyed, by the efficacious influ- 
eice of the Holy Spirit ; then the soul will have an in- 
dissoluble union with the Saviour, and v/ill, therefore, 
be in a state of eternal life. But it never can have any 
safety, as long as it remains in it?; temporary state ; that 
is, as long as the Saviour continues to be present with 
the destroyer ; and therefore, it never can have any safe- 
ty, till the Saviour is removed, in such a way, as to be 
restored again, by the Holy Spirit. And the Saviour, 
having been once thus removed, and restored again, will 
destroy the destroyer, in consequence of which, the soul, 
being indissolubly united to the Stiviour, will be in a state 
of eternal safety. 

There is a very remarkable difference between the 
way, in which eternal death may be introduced, and the 
me f hod, thit must be taken, in order to obtain eternal 
life. Only let things take their common course, till tem- 
por il death dissolves the vital union between the bod}'^ 
and th*:- soul, and eternal death will then be the certain 
^nd mevitable consequence. Because sin, beingin league 



462 ON LIFE AND DEATH IN rpart 171 

with the adversary, always stands ready, by the introduc- 
tiou cA falsehood, to produce mfinite evil, consisting in 
perfect misery, of endless duration, at any moment, when- 
ever the counteractive principle fails ; that is, whenever 
the Mediator forsakes the soul, to return no more. But 
all the counteractive principle, that the soul possesses, in 
its temporary state, that is, all the security, that rt has, of 
the continued attendance of the Mediator, is nothing bu^ 
onjy what intirely depends on the life of the body. As 
soon, therefore, as the body dies, the eternal death of the 
§oul, unless eternal life has been previously introduced, 
will immediately begin ; and, having once begun, must, 
from the very nature of it, necessarily continue for ever; 
-But, according to the common course of things, eternal 
life will never be introduced ; for the introduction of 
this requires a special divine interposition. 

Hence we are furnished with the clearest evidence of 
the peculiar propriety and the infinite im.portance of oui* 
Saviour's address to Nicodemus, on tl is most interesting 
subject ; a subject, without the practical knowledge of 
which, all other knowledge is useless and vain. " Verily, 
verily, I say unto thee. Except a man be born again, he 
cannot see the kingdom of God. That which is born of 
the flesh, is flesh ; and that, which is born of the Spirit, 
is spirit." (John. iii. 3, 6.) This great (hange, by which 
the soul is translated from a state of temporary, to that of 
eternal life, is not any new modification of what existed 
before ; but it is a new creation, produced \}y the special 
influence of the Divine Spirit, communicated through the 
Mediator. Therefore it is not any thing, that ever will 
become present, according to the ordinary course of na- 
fare^ nor be effected by any common volition. Con- 



Oh^tp. IV.] RH,LATION T TH2 MIND. 463 

sequently, *' it is not of blood, nor of the ^viII of the 
ilcsh, nor of the will oi man, but of <[ od." i^John. i. [ j.) 
Though all eftccts, as vvc have oiten observed, are pro- 
duced by divnie agency ; yet this is so, in a peauiar sei.se 
in distinction from all others. " For by gr^ce arc yc savcd, 
through faiih ; and that not of } ourselves : it ib tae gift 
of God. Not of works, lest e^wy man should boast. For 
ye are his a orknianship, created in Christ Jesus unto 
good works, which God hath l)efore ordained, that we 
should walk in them." (Eph. ii. 8.) It is of the same 
importance, therefore, as your salvation from eternal mis- 
ery, and your introduction into a state of endless happi- 
ness, •* That you put off, concerning the former conver- 
sation, the old man, which is corrupt according to the de- 
ceitful lusts ; and be renewed in the spirit of your 
mind; and that you put on the new man, which after 
God is CREATED in righteousness and true holiness.'^ 

(Eph. X. 22 24.) Previous to this infinitely important 

change, the soul is said to be " dead in trespasses and 
sins." (Kph. ii. u) For in one sense it is, in reality, per- 
fectly dead. Not because it has no life of any kind ; but 
because it has not the least degree of any. kind of life, but 
only that which sin may, at any moment, intirtly d: strov ; 
and therefore, in this case, it is totally destitute of eternal 
life. And now, if it should be inquired, Whether the 
soul, being in this state, has any positive perception, but 
only what is perfectly false ? We should give a direct an- 
swer, in the affirmative. For, if the soul should, at any 
time while it continues to be wholly destitute of eternal 
life, ever once have a perfect degree of positive false pi r- 
ception, it will, at that very instant, be under the UiKtlter- 
ably confirmed dominion of the adversary, in conse- 



^4. ON LIFE AND DEATH IN. [Part ill. 

quence of which, it will be intirely and eternally aban- 
doned by the Mediator, and therefore, immediately sink 
into a state of irrecoverable ruin. For it is only by the 
constant attendance of the Mediator, that the soul can 
ever be preserved from immediate and irretrievable mis- 
ery. It is, therefore, of the greatest importance to have 
a right understanding of the nature of life and death, as 
they relate to the soul, and also to know the way, in which 
to obtain the actual enjoyment of the one, and be efFec- 
tuall}^ secured from the danger of the other. Let it, then, 
be carefully observed ; That life, considered with relation 
to the mind, universally consists in the POSsiBiLiTYof 
its being eternally happy. And life is either temporary^ 
or eternal^ just according as the possibility^ in which it 
consists, is actually present xvith^ or without^ a possibility^ 
on the opposite side. And, as the life of the mind con- 
sists in the possibility of its being eternally happy ; 
so, on the other hand, its death universally consists in the 
POSSIBILITY of its being eternally miserable. And death 
is either temporary^ or eternal, just according as the pos- 
sibility, in which it consists, is actually present with^ or 
without^ the other possibility. And since these two pos- 
sibilities are, originally, both of them present ; conse* 
quently the soul, in the first stage of its existence, is in a 
state of temporary life and death ; its eternal state, there- 
fore, remains to be determined ; and that, which will 
bring the case to a final decision, still continues to be fu- 
ture. One of those two things, both of which are now 
future, and according to one or the other of which, the 
soul is to receive its irrevocable destiny, is the future 
possibility of the soul's being eternally happy ; and the 
Other is a perfect degree of positive false perception, in 



dbap. IV.3 RELATION TO THE MINq. 465 

combination with the possibility of its being eternally mis- 
erable. 

The possibility of the soul's being eternally happy, or 
that, in which its life consists, is to be considered in a 
twofold view ; viz. as being present and future. These 
two possibilities are of such a nature, as that the one, which 
is now present, may be removed, so as to open the way 
for that, which is now future^ to become actually presents 
The state of tfie soul, therefore, in the first stage of its 
existence, is this : there is a possibility of its being eter- 
nally miserable ; there is, also, a present, and a fu- 
ture, possibility of its being eternally happy. This be- 
ing the state of the soul, it is, from the very nature of it, 
according to the description, that has now been given, 
capable of being essentially changed, one way or the other, 
tor the present possibillity of its being eternally happy 
may be removed, so as to open the way for the introduc- 
tion of a new possibility, viz. that which is future ; in con- 
sequence of which, the possibility of its being eternally 
miserable will be for ever removed ; and therefore, this 
once being the case, sin, with all the falsehood it can intro- 
duce, can never do it any essential injury. Or, the pos* 
sibility of the soul's being eternally miserable may con- 
tinue unremoved till sin has enforced it with a perfect de- 
gree of positive falsehood ; and if this should once be the 
case ; then the whole foundation, that is, all the possibility, 
of its being happy, will be intirely overthrown ; and there- 
fore, all its life, both present and future, will, from the 
very nature of the case, be irrecoverably lost for ever* 
For it must always be kept in view ; That all life, rela- 
ting to the mind, essentially and universal!}' consists in 

the poSfSihxlity of its being eternallv happv ; and tliis pos^ 

L 3 ' 



466 aN LIFE AND DEATH W [Fart llL 

sibility is present and fulurc. Considered as being pre« 
sent, it is the same as the Mediator, the Saviour, or the 
Redeemer ; and considered as being that, which \s future^ 
and which will he present^ in consequence of the want of 
that, which is present, it is the same as the Holy Spirit, 
the Sanctiiier, or Comforter. Life, consisting in the pos= 
SIBILITY of being eternally happy, is the very founda- 
tion of all happiness, both in respect to the infinite, as 
well as the finite mind. For to say, That any mind, 
v/hether finite or infinite, can have any happiness without 
a possibility of being happy, implies a direct and absolute 
contradiction. 

If you inquire, therefore, what way there is, in which 
eternal happiness can be obtained, and eternal misery 
avoided ? we answer ; That the pjssibility itself of 
being eternally happy is the way, and the only possible 
way. This, and this alone, is an all-sufiicient way. This 
is "a name, which is above every name." (Phil, ii. 9.) 
"Neither is there salvation in any other : for there is no 
other name under heaven given among men whereby we 
must be saved." (Acts iv. 12.) In this possibility is 
" life, and the life" is " the light of men." This is " the 
true Light, which lighteth every man, that cometh into the 
world.'' (John i. 4, 9.) This is " the way, the truth, and 
the life," (John xiv* 6.) And now if you inquire, Whether 
it will follow, that you shall actually enjoy eternal happi- 
ness, in the future world, because there is now a possi- 
hility of your being eternally happy ? It must be replied, 
That this conseqiaence will not follow ; and the reason is,, 
because you are, in the first stage of your existence, not 
only attended with "he pos^^ibility of being eternally hap- 
py ; but also with the possibility of being eternally mis- 



Chap. IV] RELATION TO THE MIND, 467 

erable. Aiid with this last mentioned possibilify you 
always will be attended, till the future possibility of be- 
ing eternally happy, becomes actually present* But such 
is the immutable order of things, in the Divine Nature, 
that this future possihWty never will he present^ till the 
ONE, which is now present has been, by the effectual ex- 
ercise of practical faith, actually removed. And now, 
that serious and impartial attention, which this most in- 
teresting su'jject justly demands, will lead you to under- 
stand the reason, why the Mediator must be removed ; or, 
in the language of scripture, must die ; in order that such 
effectual i influence of the Holy Spirit may be transmitted 
from the future to the present, as to destroy the adversa- 
ry, and thus secure the soul from endless ruin, and intro- 
duce it into a state of eternal life. For, from what has 
been observed, it is evident ; That there are two distinct 
possibilities of behig eternally happy. That one, which 
is present, is the Mediator ; and the remaining one, or 
that which is future ; or " the high and lofty One, that 
inhabiteth eternity," is the Holy Spirit. The soul, being 
naturally attended with the adversary, or the possibility of 
being eternally miserable, is in a state of spiritual death ; 
and never can have any security of happiness, without an 
actual exchange of the Mediator for the Holy Spirit. 
For, without such an exchange, the soul is continually 
liable to finally lose both the Saviour and the Sanctifier ; 
and consequently, have no possibility neither in time nor 
eternity, of ever being happy. But. by making this all- 
important exchange, the Mediator will be removed, in such 
a way, as to be again restored by the Holy Spirit ; or, will 
so die, as to rise again, armed with irresistible power, to 
destroy the destroyer. And this having once been done, 



468 ON LIFE AND DEATH IN £Part lU. 

the whole foundation for sin''s producing that infinite misr 
chief, which it might otherwise do, will be intirely over- 
thrown. And thus, death will be wholly deprived of its 
sting, and the grave will for ever lose its victory. Hence 
the infinite importance and inestimable value of the Medi- 
ator presents itself to view, with such forcible evidence, 
as no one, without offering the greatest violence to his 
own mind, can ever resist. The Mediator is the very- 
foundation, " the chief corner stone,'- (Eph. ii. 20.) on 
which all happiness is intirely built. And therefore this 
being taken away, the w^hole building, in respect to the 
individual mind^ from which it is removed, falls at once, 
and falls for ever. " Therefore, thus saith the Lord God, 
Behold, 1 lay in Zion, for a foundation, a stone, a tried 
^tone, a precious corner stone, a sure foundation ; he,^ 
that believeth, shall not make haste." (Isa. xxviii. 16.) 
" Wherefore also it is contained in the scripture, *' Be- 
hold 1 lay in Zion, a chief comer-stone, elect, precious ; 
and he that believeth on him shall not be confounded.'* 
(1 Pet. ii. 6.) But with respect to them, that believe not, 
it is ordained, that they shall be confounded ; that they 
shall stumble and fall, and rise no more. " Unto you, 
therefore, who believe, he is precious ; but unto them, 
who are disobedient, the stone, which the builders disal- 
lowed, the same is made the head of the corner, and a 
stone of stumbling and a rock of offence, even to them, 
who stumble at the word, whereunto they were also ap- 
pointed." (I Pet. ii. 7, 8.) Hence they are solemnly ex- 
horted to take a method, by which, if seasonably adopted^ 
they may avoid the dreadful consequence, which will in- 
^vitably follow from their persisting in a course of diso- 
be^i^Bpe and unbelief. ^" Hear ye, and give :ear, be 



.Chap. IV] RELATION TO THE MIND. 469 

.not proud ; for the Lord hath spoken. Give glory to 
the Lord your God, before he cause darkness, and 
BEFOPE your feet stumble upon the dark mountains, and 
while ye look for light, he turn it into the shadow of death, 
and make it gross darkness." (Jer. xiii. 15*) But every 
one, who will riot regard the kind warning, which pro- 
ceeds from infinite benevolence itself, must unavoidably 
experience the consequence, dreadful as it is, whdn it be- 
comes for ever too late to'have it mitigated, or any longer 
delayed. " Behold I am against thee, O thou most proud, 
saith the Lord God of hosts : for thy day is come, the 
time that I will visit thee. And the most proud shall 
stumble and fall, and none shall raise him up." (Jer. 1* 31, 
32.) 

There are two distinct possibilities of being 
ETERNALLY HAPPY, onc of which subsists in the pre- 
sent time, and the other, in a future eiernity. Each of 
these two possibilities has an essential and indissoluble 
relation to the Divine Mind ; and each of them has, or 
has not, a relation to the finite mind ; just according as 
there is, or is not, such a thing as its bemg eternally hap*> 

That a being periectly happy, together with a 
PRESENT and FUTURE POSSIBILITY of it, are three 
distinct things, which do really subsist, with an essential 
relation to the very nature of the Deity ; and that these 
THREE suBsisTpNC|:s are all of the same infinite digni- 
ty, excellence or value, as the Deity himself, is some- 
thing, that forces itself upon the mind, \ni\\ irresistible 
evidence. And since thfese three glorious, and ever 
adorable subsistences, have an essential relation to the 
f ery nature and existence of the Deity, he is, therefore, 



470 ON LIFE AND DEATH IN [Part III. 

with the strictest propriety, called '^'The Living God.'* 
(See Dcut. v. 26. Josh, iii. 10. 2 Kin. xix. 13, 16. 1 
Tim. vi. 15.) 

The happiness of the Deity does not consist in an end- 
less series of positive perceptions, successively flowing 
from the future to the present, and from the present to 
the past ; but in one all comprehensive perception, which, 
having an unchangeable relation to the one immutable, 
absolute Present, that is, the Divine Mind itself, admits 
of no succession. It must not be inferred, however, be- 
cau*=e the divine perception extends through a whole 
eternity, as well as immensitv , that, therefore, every thing 
through endless futurity, is unalterably fixed. For the 
Deity never fixes any particular event, by his perception^ 
or knowledge ; but by the actual exertion of his power, at 
any particular time, whenever there is a fit reason, or 
proper cause, for such an exertion. The Deity, being 
originally invested vvith a twofold power, implying a 
possibility on each side, and thus constituting a balance 
of power, turns the scale, whenever the proper time for 
that purpose actually arrives. And, by thus exerting his 
power, introduces a necessity, which fixes that particular 
event, which was not fixed before. Hence it is not the 
divine knowledge, nor even the divine power itself, previ- 
ous to its being actually exerted, that fixes any event...,. 
But it is the Deity himself, by the exertion of his own 
power, who fixes those particular events, to which his 
exertions have a special relation. But since we have al- 
ready treated particularly on this subject, we shall not 
here any farther pursue it. What has now been observ- 
ed, has been introduced wath a design to prevent any er- 



Chap. IV] RELATION TO THE MIND, 471 

roneous conclusion, that might be drawn from a conbide- 
ration of the infinite extent of the divine perception. 

The first of the Three glorious Subsistences can never 
be removed, with relation to the soul, but only by the 
inti*oduction of a perfect degree of falsehood, wnile the 
adversary coiUtnues to be present. And if the First should 
ever once be actually removed ; then the destroyer's do- 
minion over the soul will become unalterably confirmed. 
In this case, all the Three Sacred Subsistences, the Fa«» 
ther, the Son, and the Ho!y Spirit, will intirely cease to 
have any relation to the soul ; it will then, therefore, be- 
ing utterly abandoned, or given over to the destroyer, be 
inevitably reduced to a state of eternal misery. Wo, in- 
expressible wo, be to the person, whoever he may be, to 
whom this description will apply. " The Lord will not 
spare him, but then the ano;er of the Lord and his jea« 
lousy shall smoke against that man, and ail the curse& 
that are written in this book shall lie upon him, and the 
Lord shall blot out his name from under heaven. And 
the Lord shall sepafate him unto evil." Deut. xxix. 20, 
21.) But as long as the first of the Three adorable 
Subsistences continues to retain a relation to the soul, the 
SECOND may be exchanged for the third ; and by such 
an exchange, since the Holy Spirit will then be present 
in the Saviour, the destroyer will be intirely prevented 
from having any more relation to the soul, and will, there- 
fore, in this respect^ be for ever destroyed. For if, be- 
fore sin, by the introduction of a perfect degree of false- 
h' od, has removed the First of the Three sacred Sub- 
sistences, in relation to the soiil^ there should be an ef. 
fectual exercise of practical faith ; then, by the all im- 
portant EXCHANGE, w^iich, in this case, will be made, the 



ON LIFE AND DEATH IN [-^art H!. 

Holy Spirit will be actually introduced ; whereby the 
Boul will be *' delivered from the power of darkness, 
and translated into the kingdom of God's dear Son;'^ 
and, consequently, being sanctified, and irreversibly 
"sealed unto the day of redemption," it will, by " the 
law of the Spirit of life, in Christ Jesus, be made free 
from the law of sin and death." (Col. i. 13. Eph. iv. 30. 
i. 13. Rom. viii. 2.) For sin v/ill be completel}?^ con- 
quered, so that it never can, in any way whatever, intro- 
duce eternal death, the very foundation of this kind of 
death being intirely removed^ 

Therefore, what sin might otherwise have done, in 
framing a most horrible prison for Ihe endless confine- 
ment of the soul, in a state of perfect misery, can never 
be effected. Consequently, the soul, in this case, will be 
infallibly and unalterably secure ; since its " life is hid 
with Christ in God," (Col. iii. 3,) it is, therefore, estab- 
lished as firm as the throne of Jehovah. For the Holy 
Spirit having once destroyed ■'the god of this 
WORLD," (see 2 Cor, iv. 4.) and thus taken possession of 
the soul, will dwell there for ever. And therefore, be- 
ing thus, by the eternal indwelling of the Holy Spirit/ 
united to the S')N, it will have such a union with the 
Father^ that the supposition of its ever being dissolved, 
after it has once been actually formed, implies, in the very 
nature of things, an absolute contradiction. And this is 
that blessed union, to which our Saviour has a special 
reference, when he says, in his ever memorable prayer : 
" Neither pray I for these alone, but for them also, who 
•shall believe on me, through their word. That they all 
may be one, as thou, Father, art in me, and I in thee : 
that they also may be one in us j that the world may be» 



ifihap. IV."] RELATION TO THE MIND, 473 

iieve, that thou hast sent me. And the glory, which thou 
gavest me, I have given them ; that they may be one, 
even as we are one." (John xvii. 20, 21, 22.) With re- 
gard to the soul, which is once brought into that glori- 
ous state of union, which is here described, it may be 
pronounced with infallible assurance : " That neither 
death nor life, nor angels, nor principalities, nor powers, 
nor things present, nor things to come ; nor height nor 
depth ; nor any other creature, shall be able to sepa- 
rate it from the love of God^ which is in Christ Jesus 
our Lord.*' (Rom. viii. 38j 39*) 

Since the soul, in the first stage of its existence, is at- 
tended, not only with the Mediator, but also, with the ad- 
versary, we may see what infinitely different, and directly 
opposite consequences mai/ be unalterably fixed, with res- 
pect to different minds, according as falsehood or faith 
introduces them to their final destiny ; which, within the 
limits of a very short duration, they must inevitably re- 
ceive; A number of individuals may pass along together, 
for a time, while they are travelling through this present 
transitory scene i but when the solemn period arrives, for 
eternity to turn the scale^ and some are found on one side, 
and some on the other ; then, having received, on each 
side respectively, the irreversible sentence, relative to 
their final state, they must be separated, without any pos^ 
sibility of ever meeting again^ 

" Eternity, the various sentence past, 
'•»* Assigns the severed throng distinct abodes^ 
'< Sulphureous, or Ambrosial— what ensues? 
** The deed predominant ! the deed of deeds ! 
^* Which makes a hell of hell, a heaven of heaven 'r^ 
The. final Judge, with po^ver resistless, " tiirns 

M3 



474 ON LIFE AND D^Ain i.v L^^'avt m 

" His adamantine key's enormous size, 

*' Through ciesiiny's inextricable wards, 

" Deep-driving every bolt, on both their fates, 

" Then, from the crystal battlements of heaven, 

«' Down, doAvn, He hurls it, through the dark profouncV 

" Ten thousand, thousand fathom ; there to rust, 

*< And ne'er unlock His resolution more." 

Young. 

From the preceding observations may be seen, wliereiit 
Gonsists the life, and the death of the soul ; also how to 
secure the one and avoid the other. It has been shown, 
that there are th r ee distinct subsistences, which are 
essential to the divine nature. There is likewise a 
fourth^ which, though it is nothing, that belongs to the im- 
mutable system of infinite perfection ; yet is really some- 
thing, that relates to the finite mind, in its original state. 
The beneficent Author of all good has not left the soul to 
be attended Vvith the destroyer alone ; but from the bound- 
less benevolence of his nature has freely given the Sa- 
viour to attend it, in the first stage of its existence. And 
wo, unutterable and unalterable wo, be to every one, who 
despises, and finally rejects this inexpressibly dear and 
most precious Attendant. " t or God so loved the world^ 
that he gave his only begotten Son, that whosoever be- 
lieveth on him should not perish, but have everlasting 
life. For God sent not his Son into the world to con- 
demn the wr)rld : but that the world through him might 
be saved." t^John iii. 16, 17.) 

It ib worthy of special remark, that the soul, even though 
the Saviour actually attends it, can never have any safety, 
as long as it is attended with the destroyer. But the de- 
stroyer will always attend the soul, till the Holy Spirit 



Chap. IV.] RELATION TO THE MIND. 475 

becomes actually present ; and the Holy Spirit never will 
be present, till the S iviour is given to purchase it. In or- 
der, therefore, that the finite mind may be united to the 
Deity, and the Three adorable Subsistences, which are es- 
sential to his Nature, and thus be eternally saved from the 
destroyer, or in the language of scripture, that the soul 
may *' be reconciled to God," a most important exchange 
must be m^de — an exchange of the Redeemer for the 
Sanctifier. This is represented by the Redeemer's dying 
to purchase the Holy Spirit ; and this is the same as the 
present Saviour's departing, that the absent Comiorter 
may come to destroy the adversary, and, by his sanctify- 
ing or sealing influence, give the soul an infallibly secure 
possession of eternal life. (See John xvi. 7.) Thus the 
only way, in which the soul can ever be saved from sin 
and death, and from " him, that has the power of death," 
and consequently be introduced into a state of endless 
happiness, is by receiving the Holy Spirit, in exchange 
for the Mediator. And this exchange caa never be made, 
but only by the departure^ or, as it may be expressed, by 
the death, of the Mediator. " In whom we have redemp- 
tion through his blood, the forgiveness of sins, according 
to the riches of his grace. In whom also we have ob- 
tained an inheritance, being predestinated according to 
the purpose of him, vyho worketh all things after the coun* 
sel of his own will : that we should be to the praise of 
his glory, who first trusted in Christ. In whom ye also 
trusted, after that ye heard the word of truth, the gospel 
of your salvation : in whom also, after that ye be- 
j^iEVED, ye were sealed with that Holy Spirit of pro- 
mise, which is the earnest of our inheritance, until the 



476 ON LIFE AND DEATH IN ^Pait III: 

redemption of the purchased possession, unto the 
praise of his glory." (Eph. i. 7, 11.... 14.) 

From what has been observed, it is evident that the 
Mediator is of infinite value and importance : for he is 
the whole, the only foundation of all the happifying in- 
fluences, that ever can be communicated, by the Holy 
Spirit from the Father of lights, from whom proceeds 
every good and perfect gift, to the finite mind. It is im^ 
possible that even Omnipotence itself, united with infi- 
nite benevolence, should bestow any good whatever on 
the finite mind, without the Redeemer. This is impossi- 
ble, because it does, in the very nature of things, imply 
an absolute contradiction. And that adorable Being, who 
is, in the highest degree, powerful, good, and perfect, is 
exalted infinitely above the performance of contradictions. 

The Saviour, without the solicitation or request of any 
finite being whatever, was, by the Author of all good, 
originally sent to attend the soul. But it does not follow 
from this, that it will be actually saved. For without 
faith, even the Saviour cannot save i\^ " Christ is be- 
come of no eifect unto you, whosoever of you are justi- 
fied by the law ; ye are fallen from grace. For we, through 
the Spirit, wait for the hope of righteousness by faith. 
For in Jesus Christ, neither circumcision availeth any 
thing, nor uncircumcisiou, but faith, which worketh 
bv love." (Gal, v. 4, 5, 6.) In consequence of unbelief^ 
therefore, the Redeemer, that greatest, best, most valua- 
ble, and excellent gift, that even infinite benevolence it- 
self could possibly bestow on the finite mind, may be, 
and in a sad variety of instances, actually has been, irre- 
coverably lost, in relation to individuals^ on whom it waa 
originally bestowed 



i^hap. IV,] RELATION TO THE MIND. 477 

There are two perfectly distinct kinds of faitli : viz, 
speculative and practicaL All, that speculative iviith can 
ever do, is only, by its present counteractive influence, 
to afford the soul a temporary support. But the effectual 
exercise of pi^actical faith is essentially requisite, in order 
to procure that vital^ saving influence of the Holy Spirit, 
which is required to " destroy him, that had the power of 
death," and introduce the soul into a staU of eternal life. 
When the Deity, by his efficacious grace, has once effect- 
ed this all important change, or has actually given his 
Holy Spirit in exchange for the Redeemer ; that is, when 
the Redemer has died to rise again, and, by his death and 
resurrection, has become the triumphant Conqueror of sin 
and death, it is then, and never before, that the soul is re- 
newed, regenerated, or sanctifiedo It is then " created in 
Christ Jesus unto good works," (Eph. ii, 11.) It is then 
said to have " passed from death to life." (1 John iii. 14.) 
It is then, that *' the law of the Spirit of life, in Christ 
Jesus, hath made it free from the law of sin and death.'- 
(Rom. viii. 2.) It can then rejoice in God, " giving 
thanks unto the Father, who hath made it meet to be a 
partaker of the inheritance of the saints in light : who 
hath delivered it from the power of darkness-, and 
hath translated it into the kingdom of his dear Son : 
in whom it has redemption through his blood, even the 
forgiveness of sins." (Col. i. 12, 13, 14.) In this case, 
the Father, the Son, and the Holy Spirit, have, each of 
them respectively, a relation to the soul, that never can be 
dissolved. 



478 UN THE VARIOUS KINDS [Part If J, 



CHAPTER V. 

CONTAINING A GENERAL VIEW OF THE VARIOUS KINDS 
OF TRUE PERCEPTION. 



AVING considered the particular cause of percep- 
tion ; the essence, or constituent substance of the soul ; 
and the nature of life and death, both temporary and 
eternal ; we shall now proceed to take a view of the va- 
rious kinds of perception, with which the finite mind is 
attended. 

All perception, according to the most general classifi- 
cation of it, is positive or negative. That of the first 
kind is, as we have shown, produced by motion ; which 
is an existence of a very peculiar nature : for, when it is 
added to matter, it has the property of limiting the time 
of its continuing to exist in the same place ; and, there- 
fore, it is the cause of matter's being transferred from one 
place to another. Motion also has the peculiar property 
when it is transferred from the sensorium, the seat of its 
last residence in the material system, to the want of per- 
ception, of limiting the time of perception's continuing to 
be future, and, therefore, of causing it to be transmitted 
from the future to the present, to give its momenta- 
ry attendance to the mind, and then forever retire to the 
PAST. The immediate cause of negative perception is. 
not motion, nor any thing, that has ever belonged to the 
external state of things ; but it is wholly internal, and 
universally consists in false perception. And, conse* 
quently, there is a foundation for the mind's being eter- 
nally attended with negative perception, when it is intire- 



I 



Chap, v.] OF TRUE PERCEPTION. 479 

ly cut off from all correspondence or connexion with the 
external system. 

Having made a general division of perception, into 
that of positive and negative, we shall now proceed to 
observe, That, of positive perception there are various 
kinds: viz. 1. True perception. 2. Perception of 
falsehood. 3. False perception. The first kind is tha% 
which has an agreement or correspondence with any real 
object ; or that, which corresponds, not only to appeal^- 
ance^ but also to the reality of thinojs. Tlie second kind 
is that, which does not correspond to any real object ; 
and agrees with nothing but mere appearance, without 
any correspondent reality. The object of this kind of 
perception is, therefore, apparent only, and not real.,,. 
Against the admission of any perception of this 
kind, oiir Saviour has given a most solemn caution, 
by saying v " Judge not according to appearance, 

but judge righteous judgment." (John vii. 24.) 

Judge according to the truth and reality of things, and 
not accordiiig to mere appearance. Admit no percep- 
tion, that has nothing but appearance for its object. The 
third kind is that, which not only does not correspond to 
any reality^, but does not even agree with any appearance. 
The three general kinds of perception, that have now 
been enumerated, though they all have the property of 
being really something, that relates to the mind, yet are 
evidently distinct frohi each other. 

All perception, that has an actual present existence, has 
a special relation to the individual mind, to which it pe- 
culiarly belongs. And since it is something, that exists 
Jn relation to the mind, it is, according to an elliptical 
form of /expression, said to exist in the mind. It mus^ 



^^ O'N THE VARIOUS K1ND5 {;Pari uL 

not, however, be supposed, that it is contained in tht; 
mind, as matter is contained in space ; so as to require 
extension. For it is said to exist in the mind, only be- 
cause it exists in relation to the mind» So any thing is 
said to exist in time ; because ir exists in relation to time. 
And, by omitting the words, relation to, we form that el- 
liptical expression, which is commonly used. And the 
perceptions, which do, at any time, exist in any one in- 
dividual mind, never exist in any other. The percep- 
tions of any two minds, however similar they may be, 
are never identically the same. Every individual mindj 
therefore, has its own peculiar consciousness*^ 

Having reduced all positive perception into three ge- 
neral classes, we shall now proceed to take a view of 
each of them. 

We shall, first, take ^ general yiqw of ^rwe perception j 
and then consider the several different kinds of it, ac 
Gording to the various objects, to which it corresponds* 
True perception is universally distinguished from that 
of every other kind, by this ; viz. That it is something, 
which always does, according to the degree of it, whe- 
ther perfect or imperfect, completely correspond to the 
reality of things. But this is never the case, with re- 
spect to any other kind of perception. And true percep- 
tion is reducible to several distinct kinds, according to the 
real objects, to which it corresponds. In the most gene- 
ral view, there are only two kinds of real objects ; viz. 
DIFFERENCE and AGREEMENT* Heucc, all truc per- 
ception consists of two general classes ; one of which^ 
comprehends all that, which has difference, and the other, 
all that, which has agreement, for its real object. Dif- 
ference is to be considered in a twofold view ; viz, as 



i 



Uiap. V.i OF TRUE PERCEPTION. 481 

being absolute^ and relative. Absolute clifFereuce is that, 
which subsists between the whole of any thing, and ncf^ 
thing' ; and relative difference is that, which subsists be- 
tween the whole, and a part. Hence there are two kinds 
of perception, of which difference is the real object. 
Of that, which has agreement for its real object, there 
are various kinds, according to the nature of the agree- 
ment itself. 

Every perception, which lias difference for its ob- 
ject, is what we shall call, sensation, or a sensible idea, jiist 
according as its object consists in absolute or relative dif- 
ference. And by the term, idea, let it be observed, is 
meant perception itself, and not any object of perceptiono 
Every idea is a species of perception. For we use the 
term, species, to signify a particular kind, which is com- 
prehended in the genus, which, in tMs case, is percep- 
tion. Therefore, all senfsations, and sensible ideas, are 
species, of which perception is the genus. For we use 
the term, perception, in its most extensive signification - 
to denote all that peculiar kind of existence, of which the 
fnind is immediately conscious i whether it is sensation, 
or a sensible idea ; or whether it is imagination, memo*- 
ry, knowledge, or doubt, &c. Perception is somethings 
which is perfectly distinct from the external reality of 
things J such as time, space, matter, or motion. It is al- 
so perfectly distinct from appearance, and perfectly dis- 
tinct from the mind itself, and does not consist in any 
modification of the mind whatever. Of true perception 
there are two general classes, which we shall call, c//^/'^/2- 
tial, or intellectual, according as its object consists in dif- 
ference, or agreement. Of differential perception there 
are two distinct kinds : the jirst of whiclKComprehend*^' 

N 3 '^^ 



48^ O'N THE VARIOUS KIHDS l^&n ml 

^ensatio7i, and the other^ sensible ideas. There are, like« 
wise, two kinds of intellectual perception ; one of which 
includes all abstract ^ or imwersal ideas ; and the other^ 
all belief. To a particular consideration of each of these, 
we shall proceed, after having taken a general view of 
true perception. 

Every perception, whether it is a sensation, a sensible^ 
idea, an abstract idea, or belief, which corresponds to 
thfe reality of things, or which has, not only an apparent^ 
b\it also a real object, is a true perception. Every 
sensation, which has real possible existence, for its 
object, whether this object is, or is not, perfectly coinci- 
dent with ACTUAL EXISTENCE, is a truc sensation ..., 
True sensation is not, by any means, altogether confined 
to actual existence, for its real object. How far, the va» 
TLOus real objects of true sensation are coincident with 
actual existence, is to be determined, not by sensation it- 
self, but by another perfectly distinct kind of percep* 
tion, viz^. belief. Every sensible idea, or an idea belong- 
ing to the imacrination, which has real possible existence ^ 
for its object, i^ a true idea. Differential perception, im- 
plying sensation and sensible ideas, is accompanied with 
belief, vvhich, in many instances, presents itself to the 
mind, with irresistible force ; marking out, with exact 
precision, the various distinctions, that truly belong to 
the real objects of sensation and- sensible ideas; and de- 
j^ermining, not according to the evidence of sense, but 
according to the evidence peculiar to belief itself, how 
far the real objects of differential perception are, and how- 
far they are not, coincident with actual existence. 

But if some of the objects of differential perception 
nave only, d possible, but not any ccft/c;/ existence ; then 



Ob&p. V.jl OF TRUE PERCEPTION. 4§g 

how do we know, but that this is the case, with respect 
to them all ? What evidence have we, that a material 
world has any actual existence ? In answer to this, it 
may be observed ; That a material world, considered as 
being nothing but a sensible object, is something real ; 
that is, it is an object, which, whether it actually exists 
or not, hc)s a real disagreem£nt with nothing. Of this 
real disagreement or difference, we have intallible infor- 
mation, by the perception itself, which corresponds to 
the difference^ as its real object. Now if we had no 
other perception, but only that, which has difference for 
its object ; we should dien have no knowledge^ nor even 
doubt, whether a material world has any actual existence 
or not. For the real object of all knowledge, as well as 
that of doubt, is something perfectly distinct from the 
object of any sensation or sensible ide^. The dfference 
between a material world and nothing, and the truth of 
the proposition, That a material world actually exists^ are 
two real objects, which are perfectly distinct one from the 
other. For one is the object of dfferentialy and the other^ 
that of intellectual percerption. And each of them is 
perceived according to its own proper evidence. One 
of them consists in dfference^ and the other, in agree* 
vient. And the two perceptions, respectively corres- 
ponding to those two objects, are as distinct from each 
other, as the objects themselves. If you inquire, How 
the truth of the proposition, That a material world actu- 
ally exists, can be proved ? We answer : The truth of 
this proposition does not wait for any proof; but it di- 
rectly presents itself to the mind, according to such for- 
cible evidence, as is too strong to be resisted ; leaving 




ON THE VARIOUS KIND^ [Part llf> 

you but only one alternative ; and that is, either to re- 
ceive the evidence with quiet submission, or to weary 
yourself, in vain and fruitless attempts, to reject it. As 
to material objects, though we may, in particular cases^ 
entertain some doubt, respecting their exact form, mag- 
nitude, distance J &c. yet the general truth of the propo- 
sition, That those objects do actually exist, operates on 
the mind, with an energy too pojverful to be overcome, 
or in any degree impaired. Utterly vain, therefore, would 
be all our most strenuous efforts, if we should foolishly 
presume to make the rash attempt, to divest ourselves of 
the belief, that we actually have real material bodies ; 
that there are, in actual existence, a real material Sun, 
Moon, and Stars ; Earth and Ocean ; rivers, trees, moun- 
tains, &c. 

If we had no perception, but oply that, which corres- 
ponds to mere sensible objects, we should be in a very 
low condition, compared with that, in which we actually 
are. For the fact is, that we not only have differential 
perception, consisting in sensation and sensible ideas ; 
but we also have that of the intellectual kind ; which is, 
in its nature, far more noble and excellent. The highest 
kind of intellectual perception is that, which consists in 
belief. The real object of all true belief is truth itself. 
Truth receives various denominations according to the 
real state of the case, respecting it. The agreement of 
any proposition with its being true or not true is denom- 
jiated actual truth. The consistency of any proposition 
with its being true or not true is denominated potentiat 
truths or possibility. Possibility has various denomina- 
tions. When there is only one possibility ; or whenpos- 
•sjbility is all on one side, it is then called necessity. When 



-Qhap. v.] OF TRUE PERCEPTION". 485- 

there is an equal possibility on each side, constituting ^ 
balance of power ; then one of the two equal possibili- 
ties is noxv different from what it will be ; and that one, 
which is thus different, is called coiitingence^ and is the 
same as that kind of certainty^ which is perfectly distinct 
from necessity. Truth, in ail cases, whether it is actual^ 
necessary, or contingent, is the same as certainty ; and 
certainty is the real object of all triie belief. That kind 
of certainty, which consists in contingence, is just as 
much the real object of knowledge, as that which con- 
sists in necessity. That Omniscient Being, therefore, who 
has a direct and intuitive view of all certainty, has a most 
perfect knowledge of every thing, which is contingent, as 
well as of every thing, which is necessary. And, there- 
fore, from any future event's being certainly foreknown it 
does not follow, that the event is necessary, any more 
than it follows, that it is contingent. For, as we have just 
observed, to an Omniscient Mind, all contingence, as well 
as necessity, is the direct object of perfect knowledge. 

We have observed, that truth is the real object of all 
true belief. There is one truth, which, in distinction 
from all others, is the r^al object, not only oi true belief, 
but also of that kind of belief, which is of the most in- 
teresting and important nature. This is that glorious ind 
adorable truth, which consists in the possibility of be- 
ing eternally happy ; and which, as we have before ob- 
served, is absolutely essential to the very existence, the 
nature, and the perfections of the ever living and ever 
blessed God, This is that One present absolute Truth, 
without which, though we can exist, and continue to exist 
through endless duration, yet we cannot live, even a sin- 
gle moment. For whenever the soul once los^s this truth, 



0N THE VARIOUS KINDS [Part IJI. 

tMs essential, this only vital principle, it must inevitably 
and instantly die, so as to revive no more. For even 
Omnipotence cannot communicate any life or happiness 
to the soul, when it has once lost the possibility of 
being happy. Though diis glorious, this inestimably val- 
uable possibility, this " one pearl of infinite price," can 
never be lost with relation to the Deity ; yet there are 
cases in which it may, with relation to the finite mind ; 
and, being once lost, it never can be recovered. But the 
endless existence of the soul, without life, without a pos- 
sibility of being happy, implies a state of misery, infi- 
nitely too great for any language to express, or imagina- 
tion to conceive. " He that despised Moses' law, died 
without mercy, under two or three witnesses ; of hovv 
much sorer punishment, suppose ye, shall he be thought 
%vorthy, who hath trodden under foot the Son of God ;^ 
who is "the way, the truth, and the life : and no man 
Cometh unto the Father, but by him.'* (Heb. x. 28, 29. 
John. xiv. 6.) 

Though truth is, in all cases, the real and proper ob- 
ject of true belief ; and though we never can proceed too 
far in believing the truth ; yet let it be always remember- 
ed (for the remark is of equal importance with the worth 
of the soul) That our highest and most extensive acqui- 
sitions of knowledge will, in the final result, be totally 
unavailing, without an effectual practical belief.. ..a liv- 
ing faith, in that sacred, that adorable truth, which, in 
distmction from all others, in the only preservings the on- 
1) vital principle of the very mind itself. Without this 
truth, we cannot please God without this truth, we can- 
not live. The loss of this truth necessarily implies the 
loss of the Deity, considered ^s a happifying Being. Arc! 



€hap.<^.J OF TRUE PERCEPTI02«r. 487 

the Deity, that infinite source of all light, life, and hap- 
piness that glorious Sun of the universe, of which our 

material Sun is only a faint emblem, being once lost to 
the soul, nothing will then remain, but only darkness, 
death, and eternal despin 

True belief, according to the particular state of the 
case, respecting it, is of various kinds, and is, therefore, 
expressed by various names ; as, doubt, improbability, 
suspense, probability, knowledge ; choice or preference, 
love, desire, hope, joy, &c. That peculiar kind of know- 
ledge, which any particular person has, with regard to him- 
self, respecting what he has, in any past time, transacted, 
seen, heard, or felt, is denominated memory. In this 
case, the subject of the proposition, to the truth of which 
the belief relates, is in the first person singular ; as, I have 
been in such a place ; I have transacted such business ; 
I have perceived such a thing, &c. 

The proximate or immediate cause of all true percep- 
tion, both differential and intellectual, consists in true 
APPEARANCE or EVIDENCE ; that is, such appearance 
or evidence as does, according to the degree of it, cor- 
respond to the reality of things. And this true ap- 
pearance or evidence is the immediate object of all true 
perception ; and this, for the sake of disthiction, may be 
called the apparent object. The Deity immediately per- 
ceives, without the intervention of any appearance, every 
real object in the universal system ; He is, therefore. Om- 
niscient. But this is not the case with respect to the finite 
mind ; for that perceives real objects, only according to 
the particular evidence, by which the perception itself is 
immediately pro Uiced. Therefore, whenever the evi- 
dence, relating to the real object, is imperfect ; tlien iM 



43s 6n the VAIUOUS kinds, kt. [Pai-t lit 

perception, which is produced by it, will accordingly be 
miperfect. It must be observed, however, that evidence 
may be imperfect, and yet, at the same time, be true/ 
For that, which distinguishes true evidence from false, 
does not consist in its different degree^ but in its different 
nature. For all evidence, let it be ever so imperfect^ 
which does, accorcting to its degree, correspond to the re- 
ality of things, is true r but all that, on the contrary, let 
the degree of it be sYnall or great, which does not cor- 
respond to any real object, is false evidence ; or, to ex- 
press it by a single term, it is falsehood. True evidence, 
being added to the want of perception, changes the rela- 
tion of the present to the future. In consequence of 
which change of relation, a correspondent perception is 
transmitted from the future to the present. Which per- 
ception, having, in a state of momentary existence, once 
presented itself to the mind, then immediately recedes 
from the present to the past ; and, by thus receding^ 
leaves its productive cause in a state of nonexistencCo 
One operation, having, in this way, been performed, then 
another will succeed. That is, new evidence, flowing 
from the external state of things to the want of percep- 
tion in the present, will be the antecedent, in consequence 
of which a new correspondent perception will be trans- 
mitted from the future, so as to present itself once to the 
mind, and then, like its predecessor, instantly retire. And 
thus the process, having been once begun, will be for ever 
continued in a regular series of antecedents and conse- 
quences, by which the mind will be constantly supplied 
with new and agreeable perceptions, till falsehood, that 
hateful and horrid subverter of all order, intervenes to in- 



thap.VI.] ON SENSATION. 4Z9 

terrupt this happy course of things, relative to the men- 
tal system. 

Having taken a general view of true perception, we 
shall now proceed to a more particular consideration q¥ 
Tt, af:cording to its various correspondent objects. 



T. 



CHAPTER VI. 



ON SENSATION, 



HE first kind of differential perception is that, which 
has absolute difference for its real object, and is what we 
call SENSATION. Thus ; the Sun, the Moon, the starry 
heavens, the Earth, the ocean, land, mountains, rivers> 
clouds, wind, rain, snow, hail, thunder, lightning, treesj 
grass, flowers, houses, animal bodies, &c. are objects of 
sensation. Every true sensation perfectly corresponds 
to some real object ; which object consists in the ab- 
solute difference between some real possible existence^ 
and nothing that is possible. The real object of every 
true sensation, therefore, is really somethings in distinction 
from absolute iioihing. And if it should be inquired, 
What this real object is ? We answer universally : That 
it is real possible exist e?ice. And in giving this answer^ 
we neither affirm nor deny, that it is, in every respect, 
the same, as any thing that actually exists. For this is a 
question, which is to be determined, not by sensation^ but 
by a perfectly distinct kind of perception ; viz. that, 
which has agreement for its object, and which consists 
in that kind of intellectual perception, which is called 
belief; and all belief is perfectly distinct from sensation.,' 
For if there is a perfect degree of evidence, that the ob- 

O 3 



490 ON SENSATION. [F'art IIT. 

ject of sensation is the same as actual existence ; then- 
we have that kind of intellectual perception, which is- 
called affirmative knowledge. But if there is a perfect 
degree of evidence, that the object is not the same as 
actual existence ; then we have that kind of intellectual 
perception, which is called negative knowledge. Once 
more ; if there is only an imperfect degree of evidence 
of the sensible objecc^s being the same as actual exist- 
ence ; then we have that kind of intellectual perception?^ 
xvhich is called doubt. But it must be observed, that all 
intellectual perception, whether it consists in knowledge 
or doubt, though it accompanies sensation, yet is perfect- 
ly distinct from it ; and there is a perfect distinction be- 
tween their respective objects. For one consists, as we 

have said, in diffi^rence^ and the other, m agreement 

Though it is not always the case, that the object of sen- 
sation is exactly the same, as any thing, that actually ex- 
ists ; yet it is universally true, that every positive sensa- 
tion is produced by a cause, which is derived from 
external actual existence. It i?, therefore, just as 
certain, that there is actual external existence, consisting 
in matter and motion, as that there is positive sensation. 
For the immediate cause of positive sensation universal- 
ly presupposes matter and motion. It is by motion, 
transferred from matter to the want of perception, that 
every positive sensation is produced. But, that the ob- 
ject of true sensation, though it is universally the same, 
as real possible existence, yet is not always the same, in 
every respect, as any thing that actually exists, admits of 
a very easy experimental proof, which might, if it was 
necessary, be exemplified in a great variety of instances. 
We shall just mention one of a very familiar nature, and 



Ctar-i VI.] 



ON SENSATION. 491 



of which you may, without any trouble or expense, 

make the trial. 

Take a strctight rod or staff; put one end into the water, 
holding the other, in an oblique direction, and it will ap^ 
pear to be crooked. In this case, you will have two suc- 
cessive sensations ; each of which will perfectly corres- 
pond to a real object; but it is evident, that the object of 
each sensation will not be exactly the same, as any thing 
that acmally exists. In both cases, however, you will 
have a true sensation, corresponding to veal possible exist- 
ence. In each case, you will have two distinct perceptions J 
viz. a sensation and a^ belief. In the first ease, you will 
have a sensation, perfectly corresponding to a real object, 
consistifig in possible existence, and you will, at the same 
lime, have a belief, that the object of your sensation has 
an actual existence according to its appearance, ^ou 
will, therefore, have two perfectly distinct perceptions, at 
the same time ; one^ having difference, and the other> 
agreement, for its real object In the second case, also, 
you will have a sensation, perfectly corresponding to a 
real object, consisting in possibk existence ; and you will, 
at the same time, have a belief, that the object of your 
sensation is different from what actually exists. You will, 
therefore, in the second case, as well as in the first, have 
two perfectly distinct perceptions, at the same time, viz 
a sensation and a belief; one having difference, and the 
other having agreement for its real object. In both cases^ 
therefore, you will have a true sensation and a true be- 
lief. 

We have dwelt the longer on this particular example^ 
not only, because it is of very easy application, but also, 
because it may serve to illustrate all other cases, with re^ 



^9'2 ON SENSATION. [^ai't Ui, 

spect to sensation. When we perceive things by means 
of the reflection of light from the surface of water or 
glass, the sensations, in this case, perfectly correspond to 
real objects, which are intirely distinct from the sensations 
themselves, and even distinct from any thing that actually 
exists. But notwithstanding this, those objects have as 
much reality, that is, as much real difference from abso- 
lute nothing, as any thing whatever, that has actual ex- 
istence. ¥ or possible existence is really something, as 
F/ell as that, which is actual. Though it is universally 
the case, that all actual existence is the same as that, 
which is possible ; yet it is not universally the case, in 
the mutable system, that all possible existence is the same 
as that, which is actual. In the mutable system, there- 
fore, possible existence is more extensive than actual,,.*. 
Hence it is, that tliere are some real objects of sensation, 
which have a perfect agreement with possible existence, 
but yet do noi perfectly agree with what actually exists. 
The object of every true sensation is something real, 
and is something perfectly distinct from the sensation it- 
self ; but whether this object is exactly the same, as what 
actually exists, or whether it is, in some respect, differ- 
ent, is a question, which is not to be determined by sen- 
sation, but by a perfectly distinct kind of perception 

With regard to the real object of every true sensation 
two things are to be taken into view ; first, the differ- 
ence of the object from nothing; and secondly, its 
AGREEMENT with something. These two things are per- 
fectly distinct, one from the other. The first is the pro. 
per object of sensation ; and the second, of belief. When, 
ever we have a true sensation, it is certain, that the ob- 
JeQt of it, in respect to its difference from nothing, really 



piiap. Vi J 



ON SENSATIOX. 493 



is exactly what it appears to be ; it is also certain, in ge- 
neral, that it has a perfect agreement with something. It 
does not, however, from this, universally follow, that it 
perfectly agrees with any thing, that actually exists. 

But if there are some instances, in which the real ob- 
ject of sensation is diifercnt from what actually exists ; 
dien how are we informed of the real certainty of there 
^being any actual external existence ? How are we inform- 
ed, for instance, of the real certainty of there being any 
tiuch things, in actual existence^ as the Hun, the Moon, 
the Earth, the ocean, rivers, mountains, trees, houses, ani- 
mal bodies, &:c. ? We answer i That we have infallible 
information, respecting the real certainty of the actual 
existence of these things, not hy mere sensation aloneyhnt 
by a perfecdy different kind of perception, which we call 
knowledge. If you inquire, How we obtain this know- 
ledge ? the answer is, That the real object of it, con» 
sisting in AGREEMENT, is actually presented to our view, 
|ind being thus presented, we must unavoidably perceive 
it. And we never can, by the most strenuous efforts, 
which we can possibly make, acquire any knowledge on 
the negative side of the question ; viz. That there is not, 
in actual existence, any real external system of matter 
and motion. The reason is, because, on the negative 
side, there is no certainty ; and without certainty, know- 
ledge can never exist. i\ll the real evidence, therefore, 
which there is, in this case, is on the affirmative side..... 
And this kind of evidence is the foundation of one spe- 
cies of perception, which is intirely distinct from sensa- 
tion. And it is by this, that we are infallibly informed 
of the certainty of the actual existence of an external 
material system. For it does not follow, because we are 



4*94' ON SENSATION. [Part 111. 

not informed of this, by mere sensation alone, that, there- 
fore, we have no certain information ; because there is, 
as we have just been observing, another intirely distinct 
kind of perception, by which this information is irresis^ 
tibly presented to the mind. 

Particular sensations are continually changing, in respect 
to their peculiar forms and degrees ; but the other kind 
of perception, which we have mentioned, viz. that gen- 
eral knowledge which has the certainty of the actual ex- 
istence of the material system for its object, admits of no 
variation. There is a perfect distinction between matter 
itself., and the truth or certainty^ which relates to its ac- 
tual existence. It is the former, which consists in abso^ 
lute DIFFERENCE of vanous forms and degrees, that con- 
stitutes the proper object of sensation ; but it is the lattery 
which consists in simple agreement, or indivisible uni- 
ty, that constitutes the proper object of knowledge. These 
two kinds of perception, viz. sensation and knowledge, 
though they are intirely distinct, on account of the per- 
fect distinction of their respective objects, yet are per- 
fectly consistent with each other. Therefore, a s*^nsa- 
tion of the difference of matter from nothing, and a know- 
ledge of its agreement with actual existence, may both be 
present at once. If it should be inquired. What we must 
do, in order to obtain the evidence of that agreement, in 
which consists the real truth, that relates to the actual ex*, 
istence of an external material system ? The direct an- 
swer will be, That we have nothing to do, for this pur- 
pose. Because, whatever our particular sensations may 
be, the evidence of the general truths consisting in the 
agreement of that external system, which is the ob- 
ject of sensation, with actual existence, does, independent 



Ctup. Vl-i ON SENSATION. 495 

6f our will, and without any effort of ours, irresistibly 
present itself to our view. And therefore, if we could, 
by doing violence to our nature, bring ourselves, in any 
rA^asure, to entertain a doubt of the affirmative side of 
the qutstion ; yet we cannot, by any course of persever- 
ing exertions, the most violent that can possibly be made, 
ever obtain such evidence, on the negative side, as to pro- 
duce a conviction of certaintif. The reason of this has 
been already assigned ; viz. because all real certainty, in 
this case, is on the qfflrmativqjbidG ; and therefore, utterly 
fruitless and vain are all attempts to find it on the negative. 
For though it is true, that we sometimes have sensations, 
the real objects of which, though they have a perfect agree- 
ment wilh possible existence, do not, however, agree, in 
every res})ect with any thing, that actually exists ; yet this 
does not, in the least degree, interfere with, nor i ivaii- 
date, the evidence of the real certainty or truths which re- 
lates to the actual existence of an external system of mat- 
ter and motion. With regard to particular objects, though 
our sensations may vary ; yet this does not effect our gKiw^ 
eral belief, respecting the certainty of their actual exist- 
ence. An inflexible rod or staff, for instance, vvill, ?itone 
time, appear to be straight, and at another time, appear to 
be crooked. We shall, notwithstanding this, however, 
equally believe^ in general, that it actually exists, in one 
case, as well as the oiher. 

The observations, that have been made, for the pur^ 
pose of illustrating the perfect correspondence of all true 
sensations to their respective objects, and of showing the 
real distinction between the sensations and the objects, to 
which they respectively relate, will, if they are duly con- 
sidered, and the proper design of them is rightly under- 



49d on sensation. 



i-- 



stood, be found to be of serious impoitauce, and of ve- 
jy extensive application. We are surrounded by a mul- 
tiplicity of objects, which belong to the external system ; 
and by a course of diversiiied motions, transferred fronj* 
them to the sensory, and from that, to the want of per- 
ception, a continual series of sensations are produced. 
Every true sensation has a perfect correspondence to some 
real difference between possible c::iistence and nothing. 
Every sensation, thus corresponding to any real differ- 
ence, whether the differer^ is, or is not, in every re* 
spect, coincident with actual existence, is what we call a 
true sensation ; because it perfectly corresponds to a real 
object. What this real object is, whether it is, or is not, i?? 
all respects, the same as any thing that actually exists, we 
are not informed by sensation ; but we receive our intelli» 
gence, relative to this, intirely from another source ; viz, 
from that kind of perception, which has agreement for 
its object. This last kind of perception is» as we have 
already obsen^ed, intirely distinct from sensation, and is. 
in general, called belief; and when it is perfect in degree, 
it is then denominated knowledge. External surrounding- 
objects produce sensations ; but it is the property, not of 
external objects, but of propositions^ to produce belief 
and knowledge. External objects are natually calculated 
to produce certain peculiar sensations ; and these will be 
varied in exact proportion to the variation of their respect- 
ive objects ; supposing the organs of sense to continue 
the same. Hence cisternal objects will produce different 
sensations, according as the objects themselves are rough 
or smooth, hard or soft, great or small, in motion or at 
rest, near or remote, &c. and according as they are per- 
eeived by the direct, refracted, or reflected raysof light, &c. 



Cliap. VI] ON SENSATiOJT. 49? 

That IS, the numberless diversified effects will be ex- 
actly proportional to their external diversified causes. And 
it may also be observed, that the same external objects^ 
in the same relative situation, will produce similar sensa- 
tions, in relation to any number of distinct individual 
minds. And here it will be remembered, That sensation 
is not immediately produced by external objects, consi- 
dered absolutely in themselves; but the immediate or* 
proximate cause of sensation consists, not m matter itself, 
nor in matter and motion combined, but in motion alone } 
which, having been progressively transferred from one 
part of matter to another, till it has been actually com- 
municated to that peculiar organized system, called the 
sensorium or sensory ; and then, as the last, or final re- 
sult, of the \vhole process, has been immediately trans- 
mitted from that to nothing but the waht of perception. 
And here it is, that motion, being thus transmitted, is 
brought to the last stage of its existence : And, having 
been thus brought, by a series of successive gradations^ 
to its final state, it is the immediate cause of positive per- 
ception, which having once produced, it then immediate- 
ly expires. After one motion has expired, then another 
succeeds. And thus the amazing process is continued 
with perfect regularity, till the peculiar system of organ- 
ized matter, from which the several motions, at the end 
of their course, in the external system, have been succes- 
sively transmitted to nothing but the want of perception j 
is injured or destroyed. Whenever, therefore, we say^ 
That external objects produce sensation, it is always to 
be understood, that motion, in the manner, that has now 
been explained, is the proximate cause. And the obser- 
vation, that has been so often repeated, cannot easily br 

P 3 



498 ON SENSIBLE IDEAS. [Part HI. 

forgotten ; That by the particular cause of any effect is 
uniformly meant the antecedent^ according to which the 
Deity himself, by the f xertion of his own power, pro- 
duces a correspondent consequence. Most solemn, then, 
at all times, is our situation, when in the system of mind 
and matter, we every moment feel within, and see with- 
out, on every side, the immediate effects of divine pow- 
er. And now, if any proper attention has been paid to 
the observations, which have been made, we cannot be 
misunderstood, when, in order to conform, as much as 
possible, to the common use of language, we say, That 
certain causes produce correspondent effects ; and, par- 
ticularly. That motion, in the manner, which has been al- 
ready explained, produces sensation. 



CHAPTER VII. 

ON SENSIBLE IDEAS; OR THOSE, WHICH RESEMBLE SEN- 
SATIONS, 



I AVING taken a general view of sensation, we shall 
now proceed to consider an^>thtrr kind of perception, con- 
sisting in sensible ideas. The distinction between these 
two classes of perception is this : The former has, for 
its object, absolute difference ; or the difference between 
the whole of any thing and nothing; but the object of 
the latter is rela.ive difference ; or that which subsists 
betwee. the whole and a part. And, this being the case, 
sensations and sensible ideas are produced in a very dif- 
ferent manner. For the first are produced by abs lute^ 
but the last, by relative quantities. By an absolute quan- 



Chap. VII.3 ON SENSIBLE IDEAS. 499 

tity is meant the whole of any thing, in a state of differ- 
ence from nothing ; and, by a relative quantity, is to be 
understood a part, in a state of separation from the whole 
It is the property of absolute quantities to produce sensa- 
tions; and of relative, to produce sensible ideas. And 
there are two kinds of relative quantities ; viz. natural and 
artijictaL Those of the latter kind are, by far, the most 
common, and convenient for the purpose of producing 
that class of ideas, which is now to be the subject of 
consideration. Those artificial or arbitrary relative quan- 
tities consist in that part of language, which contains 
the NAMES of sensible objects. Thus, the words, Sun^ 
MooUt sfars, Earths water, mountain, free, man, &c. are 
fitted to produce sensible ideas, because they have been 
voluntarily made to sustain the relation of a part to the 
whole. For, since, by the voluntary act of beings, who 
are endowed with the faculty of speech, they sustain 
such a relation, they are properly calculated to produce 
an idea of the difference between the whole and a part... 
And this difference is, as we have said, the real object of 
a sensible idea. It must not, therefore, be supposed, that 
the mind, in some way or other, produces sensible ideas, 
and ihen, that certain names are given to those ideas ; for 
it is by the names, that are given to sensible objects, that 
the ideas themselves are produced, and presented to the 
mind. It has been observed, That external objects are 
naturally calculated to produce certain peculiar sensations ; 
and that the sensations will be varied in exact proportion 
to the variation of their respective objects. The case, 
however, with respect lo the production of sensible ideas, 
is inlirely different. Glass, for instance, is an external 
object, which, when it is actually presented to the view of 



SOQ ON SENSIBLE IDEAS. [Part 111: 

any one person, will produce a certain sensation. And 
if it is presented to the view of any number of persons, 
it will produce similar sensations, in the minds of the va- 
rious individuals, to whom it is presented. A^ain ; gold 
is an external object, which is naturally fitted to produce 
a sensation, different from that, which glass is calculated 
to produce. Gold, however, will produce similar sensa- 
tions in the minds of any number of individuals, to whose 
immediate view it is actually subjected. And it will 
make no alteration in the state of the case, whether those 
individuals are united together, in one society, and alj 
speak the same language ; or whether they are separated 
from each other, by the broadest climates, or the most 
extensive oceans, and make use of languages, intirely 
different. But though external objects themselves, such 
as glass and gold, for instance, are naturally calculated 
to produce correspondent sensations; yet the word, 
glass^ or gold, is not naturally fitted to produce any sen- 
sible idea. The word, gold, is no more naturally fitted 
to produce an idea of that peculiar kind of metal, which 
is called by that name, than it is to produce an idea of 
glass, or wood, or stone, or iron, &c. Let the word, 
gold, be seen, or heard, by any number of persons, 
of whose common language it constitutes a part, 
and it will excite, in their minds, similar ideas, of 
an external object of a peculiar kind. But let this same 
word be exhibited, either in a written or vocal form, to 
other persons, of a different language, and it will excite 
a different idea, or no idea at all, just according as it has, 
or has not, been admitted into the language, which they 
use. 



501 



Chri|). VII.] ON SENSIBLE IDEAS. 

Hence it is evident : That sensations and sensiljle ideas 
are produced, in a manner, xcry different from each odier, 
and by very diHerent causes. Though there seems, at 
first view, to be something intirely arbitrary, with respect 
to the production of sensible ideas ; yet we ougiit not to 
conchide, that this is really the case, till the subject has 
been duly examined. And in order to prevent any con- 
clusion of this kind, let the general principle. That the 
Supreme Universal Agent performs all his operations 
with the greatest regularity and most perfect order, al- 
ways be kept in view. 

External objects are, as we have said, naturally calcu- 
lated to produce correspondent sensations. But words 
will never produce ideas ^ but only in consequence of their 
having been previously prepared for that purpose, by be- 
ing made to sustain the relation of a part to the whole.,,* 
Words, therefore, in order that they may be fitted to 
excite sensible ideas, must first be connected with the 
sensible objects, the ideas of which they are designed to 
produce. Let any word be connected with any external 
object ; that is, let a jiame be given to any thing whatever ; 
and this will lay a foundation for the name alone to pro- 
duce an idea of the object, when the object itself is ab- 
sent. Let the word, gold, for instance, be so connected 
with a peculiar kind of metal, that the word, and the things 
with which the word is connected, may both conspire to 
produce one compound sensation ; and then, after this 
has been done, the jiame^ or the word, gold, taken sepa- 
rately by itself, will produce an idea of the thing, with 
which it has been connected. When a name has been 
given to any particular object of sensation ; then the 
?iamey and the object, both taken together, is what we call 



^0^ ON SENSIBLE IDEAS. [Part IIP. 

the xvhole ; and the name, taken separately by itself, is a 
part of the whole ; in this case, therefore, the name has 
the relation of a part to the whole. Hence it is, that a 
word, which has been constituted as the name of any 
sensible object, will produce an idea of the difference 
between the whole and a part ; which difference is 
the very same as the object itself. For it is worthy 
of special observation. That every whole is composed of 
one party and the difference between that one part and the 
'whole. This may be illustrated by numbers. 

Let there be any whole number, 7, for instance...,. 
Then the number, 7. is composed of any one part 
ef 7, and the difference between that p-»rt and the 
whole. If we take 2 for one part ; then the diflference 
between that one part and the whole will be 5 ; but 
the sum of 2 and 5 is 7. If we take 4 for one part ; 
then the difference will be 3 ; but the sum of 4 and J is 
7 ; and so of the rest. Or, if we take any other num- 
ber whatever, 15 for instance, we shall find the whole to 
be composed of any one part, and the difference between 
that part and the whole. If we assume 6, as one part ; 
then the difference will be 9 ; but the sum of 6 and 9 is 
13. If one part is 8 ; then the difference will be 7 ; but 
the sum of 8 and 7 is 15. If one part is 11 ; then the 
difference will be 4 ; but 1 1 and 4 is 15, &c. And this 
will universally apply, in every other case, as well as that, 
which relates to numbers. For let m be any one whole 
whatever ; let n be any one part of m ; and let the differ^^ 
ence between m and n be d. Then it is universally the 
case, that m is composed of n and d; that is, w2=7z4-(/.... 
For since, by the statement, we have m — n'=^di therefore^ 
it necessajrily follows : That, m=^n+d. 



Ohap. V1I.3 O^ SENSIBLE IDEAS. 5t>3 

It is on this universal principle, that any particular 
tuord, after it has been constituted as the name of any 
sensible object, will produce an idea of the object, of 
which the word itself is the constituted name. For though 
any particular word, considered absolutely in itself, is not 
calculated to produce any idea; yet, when it has been 
actually constituted, as the name of any sensible object ; 
it then assumes the relation of a part to the whole. Con- 
sequently, the word, having this relation, is fitted, or pre^ 
pared, to produce an idea of the difference between the 
whole and a part. 

In order to illustrate the theory of sensible ideas, let u^ 
suppose, that you have a sensation of some particular 
object, and that you constitute sotne wordy for instance, 
the word, tree, as the name of the object, that excites 
the sensation in your mind. This being done, there will 
be a foundation for the name alone, when it is separated 
from the complex whole, of which it constitutes a part^ 
to produce a sensible idea of the object, to which it re- 
lates. The reason is, because it is the nature of a part, 
in its state of separation from the whole, to imply the 
difference between the whole and the separate part. And, 
that we may show the universal principle, according to 
which, all sensible ideas are produced, let d be any sen- 
sible object : and let n be any word, which has been adopt- 
ed as the name of the ol>ject. Then the expression for 
the name, combined with the object, will be w+c/. Let 
the word- n, after having; been thus combined with the 
object, d, be separated from the complex whole (n-¥d) 
and then, in this separate state, being actually presented, 
in a written or vocal form, it will excite an idea of the 
object, with which it has been combined. For n, m its 



504 ON SENSIBLE IDEAS. [Part III. 

state of separation, will be expressed by n-^d — n. But 
since n-^-d—n^^d; therefore, the word, n, in its state of 
separation from the complex whole {n-hd j will produce an 
idea of the object, d; because ?i itself, in this separate 
state, is equal to d. Or, if any other word, r, for 
instance, instead of 72, should be combined with 
d (thus; r-^d) and then separated from the complex 

whole (r-^d) it will produce the same effect as before 

Because the expression for ;*, in its state of separation, 
will be r-hd'-r. But there is no difference between 
n-^'d — n, and r-f-c/ — r. Hence it is evident, that any 
word may be made to produce an idea, corresponding- to 
any sensible object, with which tlie word itself has been 
actually combined. This is the source, from which ima- 
gination is to derive that endless variety of ideas, with 
which it may be enriched. And here it may be observed^ 
that sensations and sensible ideas are inversely as each 
other ; that is, the greater the one^ the less the other, and 
vice versa. Hence it is, that our sensible ideas, in dreams^ 
are often much more vivid, than what they are in our 
waking hours. Every sensible idea, as we have said? 
has the difference between any complex whole, and one 
part of the whole, for its real object. And the sensible 
idea is produced by one part, when it operates alone, in 
a state of separation from the whole. The complex 
whole, by one part of which, any sensible idea is pro- 
duced, is of two kinds ; viz. natural, and artificial. 

It has been shown, that any artificial whole is formed 
by the combination of any word, whatever it may be^ 
with any sensible object. It is by such a combination^ 
that any word is prepared to produce a sensible idea, cor- 
respondent to the object, of which the word is the con«* 



Chap. VII] ON SENSIBLE IDEAS. 50S 

stituted name. Words, after having become the estab- 
lished names of particular things, will produce ideas, on 
all occasions, whether they are externally presented to the 
eye or the ear ; or whether they are secretly, and almost 
imperceptibly, used in the exercise of retired and silent 
meditation* 

A very few brief remarks w^ill now be m^ade, with re- 
spect to the natural whole and its parts, considered as re- 
lating to the production of perception. By a natural whole 
is meant that, the parts of which are naturally connected 
or combined. Thus ; smoke and fire may be considered 
as being the constituent parts of a natural whole. When 
both parts operate together ; then nothing but sensation 
will be produced ; but when one par*t, m a state of se- 
paration from the w^hole, operates alone, it will produce ait 
idea of the other. And hence it is, that srnoke^ operating 
alone, will produce an idea of fire, according to the very 
same principle, that any particular word will produce an 
idea of the object, whatever it may be, of which the word 
has been made the established name. There are cases, 
too many to be enumerated, in which, things, either na- 
tural or artificial, are so related to each other, as that the 
combined parts may be considered as constituting a com- 
plex whole. And in cases of this kind^ one part, when 
it presents itself, in a state of separation from the whole, 
will produce an idea of the difference between the whole 
and a part. But it is unnecessary to multiply examples ; 
since the remarks, that have already been made, are suf- 
ficient for the proof and illustration of the universal prin- 
ciple. That all sensible ideas are produced by one part^ 
operating alone, in a state of separation from the com- 
plex whole, to which it has a peculiar relation. Hence it 

Q3 



506 ON SENSIBLE IDEASl [Pa^t tit 

is evident, that there is a perfect distinction betwetri sen- 
sation and a sensible idea. The former is a perception^ 
which corresponds to the abs< lute difference between the 
whole of anv sensible object and nothing ; but the latter 
is a perception^ corresponding to the difference between 
the whole of a sensible object and a separate part. Though 
a sensible idea resembles a sensation, and both of them, 
have real difference for their respective objects ; yet the 
latter is produced in a very different way, and according 
to a different principle, from the former. 

It must be kept in view, that we have been treating on 
true perception ; viz. that which perfectly corresponds to 
some real object ; whether the object is, or is not, any 
thins;, which is coincident with what actually exists. For 
it must be remembered, that it is possible kxistenc^, 
whether it does, or does not, exactly coincide with actu-' 
al existence^ which is the real ohject of every true sensa- 
tion and of every true sensible idea. The whole system 
of true sensations and sensible ideas would be contracted 
within very narrow limits, if it was intirely confined to 
objects, which arc, in all respects^ exactly coincident with 
actual existence. All true sensations and sensible ideas 
perfectly correspond to real objects ; but in order to 
determine how far these objects are coincident with thosCf 
that actually exists we must have recourse, not to' any 
sensation, nor sensible idea, but to another class of per- 
ceptions of an intirely different kind, with which we arc 
furnished for that purpose. 

From what has been observed, in the preceding chap- 
ter, it is evident, that neither sensations nor sensible ideas 
are immediately produced by the mind itself; but they 
are all produced Ly particular causes, perfectly distinct 



Cbap.VII] ON SENSIBLE IDEAS. 507 

frf»jii ^he mind. Or, more stricily speaking, tliere are par- 
ticular antecedents, perfectly distinct from the mind, ac- 
cording to which the Deity, by the exertion of his own 
po\^er, produces those particular effects, of which the 
mind is conscious, w-hen it has sensations and sensible 
ideas for its immediate attendants. When any percep- 
tion is produced, the mind is under the unavoidable ne- 
cessHy of receiving it, just according as it is presented. 
Amidst all the endless variety of changes, both in the 
external and internal system, the mind is intirely passive, 
excep* i»> one special case, the peculiar nature, and infi- 
nite importance of which, will be particularly stated, and 
distil 'Ctly explained, when we come to treat on liberty and 
morcij agency. 

We have now taken a general view ofpiFFERENTiAL 
PFRCEPiiON, consisting in sensations and sensible ideas ^ 
snd have found, that all true perceptions of this kind per^ 
fectly correspond to real objects ; which objects are per- 
fcctly distinct from the mind, and also from the percep- 
tions themselves. For the ohject of every true sensation 
consists in the difFf rence between something and nothing ; 
and that of every true sensible idea, in the difference be- 
tween the whole and a part. And since those differences 
are endless, in number and variety, J lure is a foundation 
for the mind to be supplied with perceptions of this kind, 
as long as it exists ; that is, through a whole eternity. 
Having considered the nature of differential perception, 
©r that, the real object of which is difference, we shall 
now proceed to the consideration of an intirely distinct 
kind, vizs that which is intelUctiial, and which has agree- 
ment for its real object. This kind of perception con- 
sists of two classes ; one of which includes abstract ideasy 
and th$ othier, ielie/*. 



BOB ON ABSTRACT IDEAS. [Part I|l 

CHx\PTER VIIL 

ON ABSTRACT OR GENERAL IDEAS. 



Ti 



HERE are, as we have said, two distinct kinds of in- 
tellectual perception ; one of which consists in abstract 
ideas, and the other, in belief. The former is produced 
by substitution, and the latter, by propositions. Belief, 
when it is iiUperfect, is called doubt ; and according as it 
rises from a lower to a higher degree, it is called proba- 
bility, till it becomes perfect, and then it is denominated 
knowledge. But when, on the contrary, it falls from a 
higher to a lower degree, it is then called improbability^ 
or suspense. But before we take a particular view of the 
nature of belief, we shall take, what are called general or 
abstract ideas, as a subject of consideration ; since this 
kind of intellectual perception naturally comes first in or- 
der. 

We have alreadv taken a view of sensation and sensible 
ideas, and have shown, that all that kind of perception has 
a real object, consisting in difference ; that is, in the dif- 
ference resulting from the separation of nothing from the 
v/hole ; or in the difference resulting from the separation 
of a part from the whole. And since those differences 
are infinitely extensive and various, therefore there is a 
foundation for the mind to be furnished with an inex- 
haustible store of real objects, which are calculated to pro- 
duce that kind of perception, which we have denominated 
differential, to distinguish it from that of the intellectual 
kind. We are now led, by the nature of the subject, to 
tr^at on that, which corresponds to agreement ; viz. that 



iJ'ap.VlII] ON ABSTRACT IDEAS. 509 

tind ofai^reemrnt, which words or things, in consequence 
of suBsiVruTioN, hiive with the real objects, to wliich 
they respectively relate. For it isintirely by suestitu- 
TioN, that the mind is furnished with all its endless, variety 
of abstract or general ideas* It is in this way only, that 
it can hold an intercourse, and carry on a correspondence 
with the intellectual systeni. Every abstract, or general 
idea has a real object ; consisting in that agreement, 
or IDENTITY, which every substitute actually has with 
that, whatever it is, to which it has a special relation ; for 
it is the universal nature of every substitute to be the same 
as the object of substitution. Thus the luord, " Sun," be- 
ing substituted for that vast globe, v/hich is the centre of 
our planetary system, has a real agreement with, and is 
really the same as, that amazing mass of matter, which 
has a commanding influence over a number of revolving 
worlds, of which the earth, on which we dwell, is one. 
The 7vordy ** animal," being substituted for any thing, 
which has the properties of life, sense, and spontaneous 
motion, is really the same as that, whatever it is, to which 
those properties belong. The word^ '* mind." or " soul,'' 
being substituted for that immaterial substance, which has 
the peculiar property of being immediately attended with 
a continual series of pleasing or painful perceptions, is re.- 
ally the very same, as that immortal principle, which is 
capable of enjoying or enduring, and must miavoidai:>ly 
enjoy or endure, perfect happiness or misery, through 
endless duration. The word, '' Jehovah," being sub- 
stituted for that glorious Being, whose peculiar property 
it is to be possessed of universal, immutable, and eternal 
perfection, is, in reality, the very same as that eve r adora- 
ble Object, for which the word is substituted. Hence we 



310 ON ABSTRACT IDEAS. £Part ITL 

may see the way, which, on serious reflection, is wonderful 
beyond all conception, whereby the mind can be most 
richly furnished with an endless variety of intellectual 
ideas ; ideas having a direct relation, and a perfect cor- 
respondence, to inexpressibly important, interesting, and 
solemn realities. We may see what a boundless store of 
provision the beneficent Parent of the universe has in re- 
serve, for the life, the food, and nourishment, of that 
amazing percipient principle, the soul, vvhich is to exist 
for ever. Which provision he will freely deal out, with 
a most liberal hand, in large and increasing measures, ac- 
cording to the utmost extent of the finite, yet ever grow- 
kig capacity of every one, who will be finally admitted to 
dwell in his happifying presence. And this he will con- 
tinue to do, without any interruption or intermission, as 
long as (he life of the soul, or his own immortality en- 
dures. It is, therefore, a consideration, that may well 
excite astonishment, that a word^ composed only of a few 
small characters, or letters, can, by substitution, be so 
changed, as to have a real agreement with, that is, be re» 
ally the same as, something which is, in reality, infinitely 
different from the word, simply considered in itself, as 
being nothing but a word Thus ; the word, *' eternity,'' 
considered merely as a sensible o?>ject, or as being noth^ 
ing but a wordy consisting of a certain number of marks 
of a particular form, is not any thing, that is worthy of 
any special regard. But how inconceivably important, 
interesting, and solemn it is, when, by substitution, it be^ 
comes, in reality, the same as that endless series of timeSf 
which are succesbively flowing, and will for ever continue 
to flow, froai the future to the present, and from the pre- 
sent to the past! That endj^JEss series of times, 



Chap Villi ON ABSTRACT IDEAS. 51 1 

through which, that immaferialy immortal principle, 
which now actuates a dying body, must pass ; and through 
the whole, as it is continually advancing forward, from 
stage to stage, must enjoy unspeakable happiness, or suf- 
fer unutterable wo ! 

We have observed. That words may b« fitted to pro- 
duce sensible ideas. This is done by constituting them 
a pari of some complex whole ; that is, a whole, the con- 
stituent parts of which are the word and the sensible ob- 
ject^ of which the word is designed to produce an idea* 
The word, having been first combined with the object, 
will then, wlen it comes to operate alone, in a state of 
separation from the whole, of which it has formed a con- 
stituent part, produce an idea of the sensible object, witk 
which it has been previously combined. But the way, 
in which words are prepared to produce intellectual ideas, 
is iritirely different. For, in this case, no regard is paid 
to the appearances^ which external objects present to the 
senses. And words are not combined with any sensible 
objects so as to compose a part of any complex whole ; 
but they are, by subs'Itui ion, made to be the very- 
same, as the thngs themselves, the ideas of which they 
are prepared to produce. The word is substituted for the 
very thing itself, considered as being what it really is, ac- 
cording to its own nature, and peculiar properties, with- 
out any regard to external appearances. The word, be- 
ing thus substituted, is the very same as the thing, for 
which it is substituted ; and consequently the real agree- 
me:nt of the word with the thmg zV^e'//' is the real object 
of the intellectual idea. For when any word is substi- 
tuted for any real thing, whatever, whether small or great, 
material or immaterial, finite or infinite, it m then (not 



Il2 ON ABSTRACT IDEAS. [Part III. 

indeed considered in itself, as being nothing but a rvord, 
but) considered in character of a substitute, completely 
invested with all the properties of the very thing itself, 
for which it is substituted^ And thus it is prepared to 
produce an idea of its own agreement with the thing, with 
which it has, t)y substitution, a perfect union or coinci- 
dence. Thus we may see, whence it is, that words, as they 
relate to intellectual objects, derive all their force, their 
value and importance. Any word, considered in charac- 
ter of a SUBSTITUTE, is, without any distinction, in every 
respect, perfectly the same as the very thing itself, which 
is the object of substitution ; and therefore it will pro- 
duce an idea of its connexion with tlie object ; because 
it has the very same connexion with the object, as the ob- 
ject has with itself. And this connexion universally con- 
sists in unity or 1 . 

From what has been said, it is evident, that there are 
two ways, in u^hich words will produce ideas. One is 
by separation ; according to what has been explained, in 
the preceding chapter; and the other is by connexion,.,.. 
And as the respective objects of these two kinds of ideas 
are perfectly distinct (the one consisting in difference, 
and the other, in agreement) so there is a correspondent 
distinction between the ideas themselves. Any word, 
which is substituted for an intellectual object, has two 
perfectly distinct natures. Thus, the word, ** Jehovah,'-^ 
considered absolutely in itself, as being nothing but a 
mere word, is only a sensible object, consisting of a num. 
ber of marks, or letters, of a particular form ; but this 
same word, being substituted for the Omnipotent 
Creator of the imiverse, has the very same nature, and is 
invesied with all the properties, of an immutable, and 



Clrap. Vlil] ON ABSTRACT IDEAS. 513 

eternal Being of infinite perfection. The name of the 
Living God is the very same as the Living God himself. 

" Jehovah ! 'tis a glorious woitil ! 
« O may it dwell on every tongue I" 

And may it alv^ys be regarded with the greatest reve- 
rential fear, and the most profound adoration. " Thou 
shalt not take the name of the Lord thy God in vairi : 
for the Lord will not hold him guiltless that taketh his 
Name in vain." (Exod. xx. 7.) "Father, glorify thy 
Name. Then came there a voice from heaven, saying, 
1 have both glorified it, and will glorify it again." (John 
xii. 28.) " Who shall not fear thee, O Lord, and glo- 
rify thy Name ? for thou only art Holy." ( Rev. xv. 4.) 
" If thou wilt not observe to do all the words of thi^ law, 
that are written in this book, that thou mayest fear this 
glorious and fearful Nanie, the Lord thy God i then 
the Lord will make thy plagues wonderful." {Deut. 
xxviii. 58.) *'Now therefore, our God, we thank thee, 
and praise thy glorious Name." (1 Chron. xxxix. 13.) 
"Stand up and bless the Lord your God for ever and 
ever : and blessed be thy glorious Name, which is ex- 
alted above all blessing and praise." ; Neh. ix. 5.) " Let 
them praise the Name of the Loi'd : for his Name alone 
is excellent ; his glory is above the earth and heaven.'^ 
(Psal. cxlv. 1 3.) '* Doubtless thou art our Father, though 
Abraham be ignorant of us, and Israel acknowledge us 
not : Thou, O Lord, art our Father, our Redeemer, thy 
NAME is from everlasting." (Isa. Ixiii. 16.) 

It is by SUBSTITUTION, as we have said, and by that 
alone, that we are enabled to carry on a correspondence. 

with the intellectual world; for, without substitution., 

R 3 



514 ON ABSTRACT IDEAS. [Part U*. 

our ideas woukl never have extended beyond sensible oh. 
jects. When any thuig, whether it is a word^ or what- 
ever it may be, is substituted for any object, it is then so 
unitedj as to be the vert/ same with the object itself. It 
was, therefore, by stiBsriruxioN, that the great Re- 
deemer of mankind, the glorious Mediator between God 
and man, had really a Divine as well as a human nature^ 
Being substituted for tlie Second of the Three adorable 
Subsistences, which are essential to the blessed nature of 
the Eternal Jehovnh, he is, by way of eminence, called 
" THE WORD," being a Substitute above all other substi- 
tutes ; a Word above all other words. ** Neither is there 
salvation in any other ; for there is no other name under 
heaven, given among men, whereby we must be saved." 
(Acts iv. 12.) " In the beginning was the Word, and 
the Word was with God, and the Word was God." (John 
i. 1.) 

It belongs to a substitute, as we have already observed, 
to have ^Tf^o perfectly^ distinct natures; one is the V€7'y 
same as that ot the object^ to which it is united by sub- 
stitution ; and the other is its own proper nature^ consi- 
dered as being nothing but what it is in itself. There is 
something very wonderful in the consideration, that any 
word, or indeed any sensible object, will, by substitu- 
tion, become perfectly coincident with the very thing it- 
self, for which it is substituted. Thus, the word *' man,"" 
being substitued for a human being, is the very same as 
the being itself; that is, it is the very same as a real be- 
ing, possessing the nature and all the properties of any 
one, that has Ife, sense, spontaneous motion, and reason. 
The word "God," beins; substituted f r the great First 
Cause, the Omnipotent Creator, and Universal Preserver 



Oiiap. Vin.] ON ABSTRACT IDEAS. 515 

of all ihiiigs, is the very same as a Being of absolute, in- 
finite, and i-nmutable ptrfection. The man^ Jesus Christ, 
being snbstituted for the Second of the Three wonder- 
ful and amazing Subsistences, essentially belonging to 
the nature of the Deity, is the very same as that glorious 
and adorable Subsistence, denominated " the Son," in 
distinction from the Father and Holy Spirit ; and there- 
fore, has really a Divine, as well as a human nature, and 
is the only proper object of all practical faith. Hence we 
may see the infinite importance of tlie doctrine of sub- 
stitution; for, without this, the soul would be intirely 
confined to perceptions, relating only to objects of sense. 
But by substitution, the objects, that belong to the im- 
mense system of intellectual realities, not only those, that 
have a relation to the present, but likewise those, that 
relate to endless futurity, present themselves to our asto- 
nished view. For, it is by substitution, and by that alone, 
thai we become conversant with intellectual objects ; such 
as God and oui'selves ; numl^er, distance, lime and place 5 
immensity and eternity ; power and agency ; possibility, 
necessity, and contingence; sin and holiness; truth and 
falsehood ; and the interminable duration of the souPs 
conscious identity and real existence, in perfect happi- 
ness or misery, after it^ having passed through its pre^ 
isent iiitroductory state. 



516 ON BELIEF AND [^art IIL 

CHAPTER IX. 

ON THE NATURE OF BiiLIEF, AND IT VARIOUS OBJECTS. 



AVING taken a view of sensible ideas, and also of 
that class of the intellectual kind, which is produced by 
substitution, we shall now proceed to the consideration 
of another, and a very distinct kind of perception ; viz. 
that, which, when it is considered in a general view, is 
called belief* This, according to the degree of it, as be- 
ing i^erfect, or imperfect, is denominated knowledge^ or 
doubt. And it is produced, not by any single word, or 
phrase, but by a number of words, so connected together, 
as to form a sentence, containing an affirmation ; which 
affirmation is comrnonly called a proposition. It is the 
nature of a proposition to have, not only an agreement 
with itself, but also an agreement with its being true, or 
with its not being true. This special agreement is called 
truth ; and, for tl^ sake of distinction, may be denomi- 
nated affirmative, or negative. 

There are three particular cases, in which a proposi- 
tion will produce belief. For, sometimes there will be a 
perfect belief of the proposition's being true. This, 
however, is never the case, but only when the proposi- 
tion itself is really true. And sometimes there will be a 
perfect belief of the proposition's not being true. But 
this is never the case, but only when the proposition itself 
is not true. The belief, in each of these cases, is what 
Ave denominate knowledge. In the first case, it is affir^ 
mative, and in the other, it is negative. Hence it fol- 
lows, that knowledge, whether it is affirmative or nega- 



Ciiap. IX.] ITS VARIOUS OHJECTS. -517 

live, always has real certainty for ils correspondent ob. 
ject. For it is inconsistent with the nature of any pro- 
position, at the time when it is not true, to produce a per- 
fect belief of its being true ; and it is equally inconsist- 
ent, that any proposition should, at the time, when it ia 
true, produce a perfect belief of its not being true...,. 
Again ; it is sometimes the case, that there will be an 
imperfect belief of a proposition's beino- true ; and, at 
the same time, an impevfect belief of its not being true* 
In this case, the belief, on one side, will always be inverse' 
ly^ as it is on the other. That is, the greater the degree 
of belief is, on the affirmative side, the less will it be on 
the negative ; and vice versa. In this case, the belief, 
on each side, being imperfect, is called d^mhu And not 
only knowledge, but also doubt (unless it consists in the 
belief of falsehood, or in false belief) always corresponds 
to the reality of things. 

When a proposition produces that kind of perception, 
which we here call douht^ consisting in an imperfect be- 
lief on each side, it is, in this case, certain, in general, 
that the belief, on the affirmative side, does, according to 
the degree of it, correspond to the real agreement of 
some proposition with its being true. It is also certain, 
in general, that the belief, oa the negative side, does, ac- 
cording to the degree of it, correspond to the real agree- 
ment of some proposition vy^ith its not being true. In this 
case, there are two distinct agreements, with relation to 
each of which, there is an imperfect belief. That is, there 
is a real agreement of some proposition with its being 
true, and a real agreement of some proposition with its 
not being true ; and therefore, the belief, on each side, 
'pprresponds, according to the degree of it, to a real ob- 



518 ON BEUEF AND [Part IIL 

ject. But though it is certaiu, in general, that one or the 
other of those two agreements does really belong to that 
particular proposition, which produces the belief ; yet, 
since the belief itself is, on each side, imperfect, the 
mind is, therefore, left in a state of uncertainty, respect- 
ing which of tlie two agreements it is, whether it is the 
affirmative or the negative ^ that actually belongs lo the 
given proposition. Hence it is evident, that doubt or wi' 
certainty universally consists in that imperfect percep- 
tion, which peculiarly relates to a finite mind. And there- 
fore, there is not any uncertainty in the reality of things, 

considered in distinction from imperfect perception 

Consequently, no uncertainty can ever attend the Omni- 
scient Mind of that infinite Being, who always has an ab- 
solutely perfect, and completely comprehensive view of 
all, which is contained in immensity and eternity. Such 
is the nature of a proposition, that, whenever it produces 
only an imperfect belief, on one side, it always will, at 
the same time, produce an imperfect belief, on the oppo- 
site side. And hence it is, that doubt universally implies 
two distinct perceptions; one of which has affirrnative, 
and tli^e other, negative, agreement for its real object..... 
And these two perceptions, in respect to their degree, are 
always, as we have said, inversely, one as the other. But 
with respect to knowledge the case is different. For, in 
this case, the whole belief is all on one side ; the belief, 
therefore, is absolutely and completely perfect. And con- 
sequently, the mind is furnished with an infallible indica- 
tion of the real state of the proposition, to which the bo*- 
lief relates. 

In the AGREEMENT of any proposition with its being 
.true, or with its not being tn^e consists actual truths 



Chap. 12^.] ITS VARIOUS OBJETCS. 5ld 

And the coNSisTEt^CY of any proposition with its being 
true, or with its not being true, constitutes potential 
TRVTH, or POSSIBILITY. It is oftcu the case, that a pro- 
position has a consistencif^ without an actual agreement^ 
with its being true ; or that it has a co.'sistenci/, without 
an actual agreement^ with its not being true. And there- 
fore, possibility is more extensive than actual truth* It 
never is the case, that there is actual truth, but only on 
one side, that- is, on the afErmative or the negative ; but 
it is frequently the case, that, in respect to future timCj, 
there is a possibility on each side. And whenever this is 
the case, one or the other of the two possibilities is now 
different from what it will be, when the future lime, ta 
which it now relates, comes to be actually present. That 
one of the two possibilities, which is thus different, is 
what we denominate con t i n g e n c e. It is universally the 
case, that, as far as contingence extends, there is, in the 
hand of the Deity, a balance of power. And this balance 
is the whole foundation of all liberty, and moral agency, 
Whenever possibility is all on one side, it is then called 
iQ ecessity. Contingence ar.d necessity are inconsistent 
with each other, and therefore, they never both exi&t at 
the same time ; but they exist by succession. And, ac- 
cording to the universal order of things, contingence, as 
far as it has any existence, always j&r^'c^cfd'^ necessity ; and 
by the removal of contingence, necessity is introduced. 
Contingence, from the very nature of it, relates to future 
time only, and not to the present nor the past. There- 
fore, uhenever that future time, to which anv contin- 
gence now relates, becomes actually present ; then the 
contingence will be removed ; and the rem.oviil of con- 
tingence will be attended with the introduction cf ncces- 



520 ON BELIEF. &c. [Part 111. 

sity. This order of things can never be reversed. All the 
contingence, that there is now, always has been. This is 
evident ; because the Deity was orignally invested with 
all the power, that he does now, or ever will possess. But 
the case, whh regard to necessity is very different. For 
it is not the case, that all necessity is of an orignal nature. 
Because there are, with respect to the mutable system^ 
many instances, in which, at some particular time, there 
has, by the removal of original contingence, been the ac- 
tual introduction of that necessity, which did not belong 
to the oi'iginal state of things. And as this /las been the 
the case, in time past, so it will be in time to come. All 
j^cessity, both that, which is of an original nature, and 
that, which, at any particular time, has, by the removal of 
contingence, been actually introduced, implies certainty. 
And not only so, but certainty is likewise universally im- 
plied in contingence, as far as contingence itself actually 
extends. Therefore, since every thing, which is past, pre- 
sent, or future, is either necessary or contingent, there is 
a real certainty, with regard to every thing without 
exception. Consequently ; in the all- comprehending 
Mind of the Deity, there always has been, is now, and 
for ever will be, a most perfect knowledge of all things 
in the universal system, considered as being every way 
extended, through eternity past ; tnrough immensity pie- 
sent ; and through endless duration to come. 

We have now taken a view of the various real objects 
of that kind of perception, which is called belief; and 
have found those objects to consist in actual trudi, possi* 
bility, necessity, and contingence. And to th )se, that 
have already been enumerated, may be added conditional 
truth ; tlie nature of which has (in part 1, chap. 5) been 



(Jiiap. X.] ON THE PERCEPTION OF FALSEHOOD, &c. 521 

particularly explained. But of all kinds, of belief, that 
which is practical, is of the most interesting nature. This 
universally has the possibility of being eternally happy 
for its direct and immediate object ; which is, therefore, 
of all others, the most important ; because it is the only 
Mediator between God and man ; and, therefore, without 
this, there is no way whatever of having any access to 
the Deity. Hence we may see the infinite excellence and 
value of this possibility ; for it is absolutely essential to 
the existence, the nature, and perfections of the adorable 
Jehovah ; it is essential to the life and happiness of the 
finite mind ; and it is that^ without which, the soul must 
unavoidably be reduced to a state, infinitely worse than that 
of nonexistence. This possibility, therefore, is supremely- 
worthy of the same regard, as the ever living God ; be« 
cause, as we have said, it is absolutely essential to his na^ 
ture. This one absolute present Possibility of being eternal- 
ly happy is the only " way, the truth, and the life ;" and it 
is that, " without which we can do nothing." (John xiv. 
6. XV. 5.) It is therefore, the grand foundation of ther 
whole economy of redemption, and, consequently, it is the 
glorious and adorable Object of all practical faith. 



CHAt^TER X. 

@N THE PERCEPTION OF FALSEHOOD, AND F^tSE Plftv^ 

CEPTION. 

J;"| AVING taken a general view of true perception, irf 
its various kinds ; the manner, in which it is produced ; 
s^d the objects, to which it relates ; we shall no#r proceed 



522 ON THE PERCI1.PTION OF FALSEHOOD, £Part HI. 

to make some observations on the perception of falsehood^, 
and false perception ; between which there is a real dis- 
tinction, that must always be kept in view. And here, 
in order to discuss this subject with perspicuity and pre- 
cision, it will be necessary to adopt certain appropriate 
terms which, whenever they are introduced, will always 
be used in the same definite, unequivocal sense. The pe- 
culiar terms, which we shall have frequent occasion to use, 
are the following : viz, veracity, falsehood, purity, impu- 
rity, equity, perversity and iniquity. 

1. VeracHu consists in true evidence ; or that appear- 
ance, which corresponds to the r€'a/?>«^ of things. 2. False- 
hood consists in that appearance, which has no agreement 
with any real object: 3. Puritt/ is veracity alone, with- 
out any mixture of falsehood. 4, Veracity, combined 
with falsehood, constitutes bnpuriti^. 5. In any percep- 
tion, whatever it may be, which agrees, not only with ap- 
pearance, but also, with the reality of things, consists' 
what we call equitp 6, Perversity, according as we use 
the term, is the same as the perception of falsehood ; or 
that perception, which has an agreement with appear- 
ance only, without any reality, 7. Iniquity is any per- 
ception, m addition: to perversity, and is that, which does 
not agree with any rad oiject, nor even with any appear- 
ance ; and this is the very same as what we otherwise call 
false perception. There is one thing, perfectly distinct 
from any of those, that have now been er.umerattd ; and 
which does not consist in any object of perception ; nor 
in perception itself; nor in volition; but it universally 
consists in the agreement of the finite mind witli the pro- 
hibited term of the Deit) 's twoloid power. This is what 
we call si^ ; and which will be particularly introduced to 



Cfaap. X.] AND FALSE PECEPTION. 523 

view, when we come to treat on moral agency. The ul- 
timate or final consequence of sin is negative perception, 
or misery ; and sin, in its last result, never eventuates in 
any other consequence whatever, neither direct nor oc 
casional. The several things, which have now been men- 
tioned, are all peculiar to the mutable system ; and none 
of them ever did, nor ever will, belong to the immutable 
system of infinite perfection. Sin is the Jirst, and negative 
perception, or misery is the lastj of the whole chain 
of causes and effects, relative to all the evil, that ever 
did, or ever will be introduced. Sin produces falsehood ; 
falsehood perverts veracity ; and thus changes it to impu- 
rity ; impurity produces perversity ; falsehood, just as 
far as it is not immediately counteracted, produces iniquity 
in addition to perversity ; and iniquity produces negative 
perception, in which all pain or misery intirely consists. 
Sin, therefore, is the ^rst cause, of which all misery, and 
nothing but misery, is the ultimate consequence;. 

It is the universal nature of falsehood, whenever it finds 
admission into the internal system, to pervert veracity ; 
and thus cause it to produce an effect, directly opposite 
to what it would, if it operated alone. It is the peculiar 
property of this horrible monster to *' pervert all equi- 
ty," and ''hold the truth in unrighteousness." (Mic. iii. 
9. Rom. i. 18.) Like Ely mas, the sorcerer, " it is full 
of all subtilty, and all mischief; the child of the devil, 
the enemy of all righteousness, that will not cease to per- 
vert the right way of the Lord." (Acts xiii. 10.) Ve- 
racity may exist alone, in a state of purity i and, when- 
ever this is the case, it will always produce equity, or true 
perception ; but falsehood, always does, whenever it is 
introduced, coexist with veracity ; and, therefore, not on- 



524 ON THE PERCEPTION OF FALSEHOOD, \Vsin IH. 

ly prevents it from producing equity ; but also, by per.= 
verting, or turning it from its proper course, causes it to 
produce pei^ersity. And it is the universal nature of 
falsehood, not only to pervert or defile, veracity, but also^ 
unless it is counteracted, to produce iniquity. And when 
iniquity has once begun to operate, in the production of 
pain or misery ; there is only one thing, in the whole of 
the universal system, that ever can prevent its continuing 
to operate, with increasing force, through endless dura- 
tion ; and that is what we call the counteractive principle* 
And this is the same as the vital principle of the mind it- 
self. Which vital principle is the yer}^ same as that glo- 
fiiQVS TRUTH, which we have so often mentioned ; viz, 
that, which consists in the present absolute possibility of 
being eternally happy^ and which constitutes the Second 
of the Three adorable Subsistences, which are essential 
to the Divine Nature. And, therefore, the soul, in once 
losing this sacred, this infinitely important Principle, will 
lose ALL for eternity.,... even the Deity himself, consi- 
dered as being " the Father of our Lord Jesus Christ, the 
Father of mercies and the God of all comfort ;" (2 Cor« 
i. 3.) and consequently will lose all, that is valuable in 
the universe. The soul, therefore, being reduced to thia 
most deplorably wretched condition, and being absolutel)'- 
cut off from all connexion with the external state of things, 
will be intirely left under the full dominion of iniquity, 
which, having fixed its permanent, and eternal residence 
in the past, will incessantly operate, with relation to the 
PRESENT, beyond all control; still acquiring additional 
force, in proportion as past time continues to extend its 
length, while, through all its endless, progressive stages. 
it is for ever advancing on towards infinity. 



^hap.^] AND F\LSE PERCEPTION. 52^ 

Perversity is, in one sense, agreeable. For, though it 
never agrees with the reality of things ; yet it aavays 
agrees with appearance. But iniquity never agrees wiih 
the reality oi" things, nor even with appearance ; and 

therefore it is, in the very nature of it, disagree ible 

Hence, perversity and iniquity, both taken together, ini« 
ply what is agreeable and disagreeable ; and, consequent- 
ly, may, with propriety, be denominated, " The knowledge 
oigood and ci;//." i\nd hence it is, that we are expressly 
commanded to abstain from the tree, that yields this 
most destructive kind of fruit. Falsehood is naturally 
calculated to produce a twofold effect. First ; it is cal- 
iculated to pervert veracityi, or turn it out of its proper 
course, so as to make it produce perversity^ instead of 
equity. Secondly ; it is calculated to produce iniquity..,^ 
And in the first of these two ways, it always does, in fact, 
operate, whenever it is introduced into the internal sys* 
tem. That is, it does, in every instance, whenever it be- 
comes present, pervert veracity, or '' hold the truth m 
unriR-hteousness." It is universally the case ; that vera- 
city, in consequence of having talsehood combined with 
it, will produce an effect, directly opposite to what it 
would produce, if it operated alone. 

So much mischief, therefore,falsehood always does, when* 
ever it becomes present,in a state of combination witii vera- 
city. It perverts the truth; in consequence of wrach 
perversion, the mind is deprived of that true perce[)tion, 
which it would otherwise have had, and is presented with 
a perception of falsehood, in its stead. But this is liOt- 
all. For falsehood will not rest satisfied in merely per- 
verting veracity, and thus doing all the mischi< f it Ccin, in 
tjiis way ; but it always will, whenever it is admiitea into 



5^6 ON THE PERCEPTION OF FALSEHOOD, [Part Ifl. 

the internal system, unless some counteractive perception 
should be present to prevent it, produce iniquity* And 
this, having been once introduced, will iminediately be-" 
giiiy and eternally continue^ to operate in the production 
of pairi or misery^ unless it is prevented by that all-im- 
portant and infinitely precious counteractive prin- 
ciple, of which we have spoken before. But if the 
soul, through obstinacy or neglect, or by any means whaU 
every has lost this counteractive principle ; then it is utr 
terly ruined^ beyond all possibility of recovery. For 
vi^ithout this principle, even the Deity himself cannot, be- 
cause it implies a contradiction, rescue the soul from eter- 
nal misery. He cannot save wdthout a Saviour, 

It is of the greatest importance, that it should here be 
carefully observed, That there is an infinite difference be- 
tween what we call counteractive perception^ and that 
COUNTERACTIVE PRINCIPLE, which we havc frequently 
mentioned, and which cannot be mentioned too often ; 
for it is, as we have observed, absolutely essential to the 
Divine Existence, and the only vital principle of the finite 
mind. By counteractive perception is to be understood 
that, which is of such a nature, as to prevent falsehood from 
having that effect, in the production of iniquity, which it 

would naturally have, if it was not thus prevented 

Counteractive perception belongs only to one part of the 
mental system ; viz. that, which consists in belief. There 
is one kind of belief, which is of a counteractive nature ; 
and, therefore, is calculated to, repel, at least, in some 
considerable degree, those immediately hurtful effects, 
which falsehood would otherwise produce. And since 
that class of perceptions, which contains the various 
kinds of belief which belong to the miad, is, of all oth- 



Chap. 3C.] AND FALSE PERCEPTION. 52f 

€rs, the most important, we shall appropriate a particular 
term, or phrase, for the purpose of expressing it. 

As we have called the whole, in general, which 
belongs to the mind, the internal or mental system ; 
so we shall for the sake of discussing the subject, with 
a greater degree of precision, call that class of percep- 
tions, in which the various kinds of hdief are contained? 
the fiducial system. And, in this system, there are vari- 
ous distinct kinds of belief, among which are the follow- 
ing : vi2. practical belief; the belief of falsehood; false 
belief; and speculative, or counteractive belief. There 
are alao other kinds ; particularly preference or choice j 
and indifference. Let it be observed, then, that practical 
belief, and the belief of falsehood, are directly opposite 
to each tether : in the same proportion, therefore, as the 
former prevails, the latter will be wanting. 

Whenever falsehood presents itself, in combination 
with practical evidence, it will so pervert it, as to make it 
produce a belief of falsehood, instead of true practical 
belief Hence we may see, what mischief falsehood will 
always do, whenever it is introduced into the filucial sys- 
tem. It always will, according to the degree of it, pre- 
ve[it practical belief: for, whenever it is introduced, it is 
naturally calculated to operate, in two ways : First ; in the 
pervemon of practical evidence ; and, secondly ; in the 
production of talse belief. It never does, indeed, diredly 
proauce the belief of falsehood j but, by perverting prac- 
tical evidence, it makes that produce it* In this indirect 
way, it is the universal nature of falsehood always to ope- 
rate. And the other mode of its operation consists in 
its producing false belief, in addition to the i^tli. f of 
falsehood ; or^ iniquity, in addition to perversity, h\ the 



SQ8 GN THE PERCEPTION- OF FALSEHOOD, [P&rt iii. 

first of these two ways, it will, whenever it is admitted,^ 
absolutely operate , and it will likevvise operate, in the 
Other way, just as far as it is not immediately prevented 
by counteractive evidence. Hence, it is not falsehood it- 
self, directhj, but it is perverted evidence, or impurity^ 
that produces the belief of falsehood, or perversity ; and 
it is falsehood itself, directly^ which, just as far as it is not 
immediately prevented by counteractive evidence, that 
produces false belief, in addition to the belief, of false- 
hood ; or iwqutty, in addition to perversity. Counter- 
active perception, and false belief, are directly opposite 
to each other : just as far, there foiC, as there is the preva- 
lence of the one, there will be the want of the other.,.. • 
Bui it is worthy of special remark : That speculative, or 
counteractive perception, and perversity ^ consisting in the 
perception of falsehood, are' perfectly consistent with each 
©dier. And hence it is, that a very great degree of per- 
versity may insinuate itself into the heart, which, in its 
unrenewed state, " is deceitful above all things, and des- 
perately wicked ;" (Jer. xvii. 9.) and yet give the mind 
but very little immediate disturbance. Because, not» 
withstanding the secret predominance of falsehood, there, 
may be so much counteractive evidenee, and con- 
sequently, counteractive belief, as to repel, for the 
present, in a great measure, if not intirely, those terrible 
eifcets, which falsehood, when left to operate without re- 
straint, is naturally calculated to produce. And, this be* 
ingthe case, the mi; id, though really affected with a hor- 
rible and destructive disease, which is constantly leading 
it on to meet death, in all its most dreadful forms, may 
fancy itself to be in a state of health and safety. And 
thus thousands and tens of thousands of mankind, pos- 
sessing such a degree of counteractive belief, as to afford 



chap. X] AND FALSE PERCEPTION. 529 

a temporary armour, sufficient to defend them, for the 
present, agahist the disagreeable effects, which that false- 
hood, that has a secret, but yet predominant, dominion 
in their hearts, is naturally calculated to produce, pass 
along through the world, easy and unconcerned, till they 
meet their final destiny ; not considering, in the mean 
time, what a deadly foe to all their happiness, and the life 
of their souls, they are continually harbouring within 
themselves. 

Should it be inquired, Whether there is, in counterac- 
tive or speculative belief, any thing wrong ? We an- 
swer, That there is not. For it is in falsehood^ and the 
cff*ects, which it is naturally calculated to produce, that 
consists all the wrong, which can belong to the fiducial 
system. Or, if we consider the subject, in the most ex- 
tensive view, that can possibly be taken of it, we may af^ 
firm, with undoubting assurance, That that act of the 
mind, which is called sin, originally and radically, im- 
plies all, that is wrong, in the whole of the mental sys- 
tem ; and, indeed, in the whole of the universal system 
of things. But though it is readily granted, that there is 
not, in counteractive belie fj simply considered, any thing 
wrong, yet it must be remembered, that this kind of be- 
lief alone never can answer any durable or etfectual pur- 
pose. For all that it can do, is only to ward off, for the 
present, the blows, which falsehood aims against the peace 
and tranquility of the mind. There may be the highest 
degree of counteractive belief, and yet, notwithstanding 
this, falsehood may still remain undiminished, and con- 
tinue to maintain its habitual sway over the mind. Coun- 
teractive belief, when it is actually present, will prevent 
false belief; because these two are inconsistent with each 

A O 



530 ON THE PERCEPTION OF FALSEHOOD, [Part lit 

Other. But counteractive belief, in its highest degree, has 
not the least tendency to prevent the belief of falsehood^ 
nor falsehood itself. Because counteractive belief and the 
belief of falsehood may both exist in the fiducial system, 
at the same time. There is, therefore, the greatest need 
of caution to guard against being deceived by resting on 
any kind of belief, but only that,, which is of a practical 
nature ; because, without this, all other things, except 
iniquity and misery, will finally fail. We have full li- 
berty to admit all the various kinds of belief, that can pos- 
sibly he admitted, except the belief of falsehood But 
still, it must be remembered, that amidst all the various 
kinds of belief, and all the various kinds of perception, 
that can present themselves to the mind, it is by the ef- 
fectual exercise of practical belief in the glorious, the 
adorable and infinitely precious Mediator, and by this 
alone, that the soul can ever obtain eternal salvation. 

If you inquire. Where you shall go, or what you shall 
do, in order to obtain that kind of evidence, which is cal- 
culated to produce practical belief? the answer is. That 
you are not required to go abroad in search of this evi- 
dence. For it is brought to your very door....it is brought 
as near as possible ; and all, that remains, is for you to 
give it admittance, by not rejecting it. It is continually 
presenting itself.. ...continually pressing upon you, and, as 
it were, unremittingly soliciting an entrance into your 
mind. \ou will say, perhaps, that you do not feel itsef- 
fects you do not actually experience that practical be- 
lief, which such kind of evidence is calculated to produce. 
It is very possible, that this may be the case. For there 
are, doubtless, many thousands, who have, for days, and 
months, and years, been attended with this kind of evi- 



Chap. X.] AND FALSE PERCEPTION. 531 

dencc, and yet have never received from it any effectual, 
beneficial influence ; but, after all, have lived and died in 
unbelief; and consequently, have lost dieir Saviour and 
their God, and exchanged all possibility of happiness ; 
even the very lile of their souls, for a most wretched ex- 
istence, in a state of eternal misery. If you are one, who 
have never yet been the subject of saving faith ; the rea- 
son is, not because there has not been enough done, for 
this purpose; but because there has been t}o much done. 
It is not becdu^^ there has not been sufficient evidence ; but 
because there has been too much evidence : for, there has, 
not only been true evidence, sufficient to have produced 
a complete degree of practical faith ; but there has, also, 
been the combination of Jiilse evidence with the true ; 
in consequence of which, the latter has been so perverted 
by the former, as io make it produce the belief oi false ^ 
hood, instead of practical belief The reason, therefore, 
why you remain in your present sad situation, is not to 
be imputed to any want of Divine goodness or power ; 
for, as long as you do not " cease to do evil," you never 
will, even with all the assistance, that heaven can afford, 
ever *' learn to do well." (Isa. i. i6, 17.) The Deity, from 
a perfect willingness to promote your eternal welfare, has, 
in more than ten thousand instances, actually presented 
you with a full degree of true evidence^ completely pre- 
pared to produce the most beneficial effect ; but, in di- 
rect opposition to his most benevolent command, you 
have been combining false evidence with the true ; and 
have thereby converted the most salutary food into the 
worst kind of poison. And while you have remained 
destitute of saving faith, in consequence of your having 
4bus continued " to hold the truth in unrighteousness. 



532 ON THE PERCEPTION OF FALSEHOOD, Sic. [Part III, 

ft 

and to pervert the right ways of the'Lord," you have ob- 
tained, from counteractive belief, a temporary protection 
against the immediate attacks of that falsehood, which 
has taken, for the present, a quiet possession of your soul. 
But the truce, which you are now hgiding widi this mor- 
tal enemy, must, within a short duration, expire ; for it 
will, unless it should, in due season, be effectually con- 
quered, very soon unmask itself, disclosing its own pro- 
per form, in that of a most horrible monster, armed with 
death and eternal destruction. It is not wvor^^, as we l^ve 
already observed, for you to have counteractive belief; 
but this being perfectly distinct from practical /aith, is by 
no means to be depended on for safety ; any more than 
a person's drinking cold water to mitigate the rage of a 
burning fever, while the disorder itself, in the essence of 
it, still continues the same. Counteractive belief, with- 
out practical, will, in the final result, answer no better 
purpose than the use of opiates, or anodynes to alleviate 
the pain, which a person, labouring under a deep rooted 
disease, might otherwise feel, while the radical cause re- 
mains unremoved. In this case, it is evident, diat the dis- 
ease, v/ithout the seasonble application of some effectual 
remedy, sufficient to restore real healthy will secretly, but 
yet surely introduce death, by intirely destroying the con- 
stitution of the person, who is the subject of the malady. 
Falsehood is the disease of the soul ; a disease of too ob- 
stinate a nature to yield to any human prescriptions. The 
remedy must be Divine. Instead, therefore, of relying 
on any temporary expedients, you must repose your 

whole trust, in the great Mediator you must have re- 

course to that glorious counteractive principle, on 
which the very life of your soul wholly depends. With.- 



Chap. XI.J RECAPITULATORY REMARKS, &c, 53.'^ 

out this Principle you can, indeed, exist., and even must 
necessarily retain a miserable existence for ever ; but, 
without this principle^ you cannot Uve, Counteractive per ^ 
ception may serve the temporary purpose ot relieving you 
from present pain ; but it is that infinitely important coun- 
teractive PRINCIPLE, which we have so often men- 
tioned, and that alone, that can save you from endless 
wo, and introduce you into a state of unspeakable happi- 
ness, consisting in the full and eternal enjoyment of that 
adorable being, to whose natiu'e, and perfections essen- 
tially belongs that very same Divine Principle, which is 
the only vital principle of your own souL This Princi- 
ple, therefore, is of more value than ten thousand worlds ; 
for this is your only Redeemer, your only Saviour ; and 
consequently, by once losing this, you will lose all.. ..but 
your own endless existence, in a miserable eternity. 



CHAPTER XL 

CONTAINING RECAPITULATORY REMARKS ON PERCEPTION. 



w. 



E have taken a general view of the various kinds 
of perception, that belong to the mental system, together 
with the several objects, both internal and external, to 
which those perceptions respectively relate. The mind 
itself, with regard to all the perceptions, that immediate- 
ly attend it, is intirely passive ; being necessarily con- 
scious of that endless series, the parts of which, . in con- 
tinual succession, are presenting themselves, and which 
are all produced by particular causes, intirely distinct 
from the mind itself. The proximate cause, and that, 



634 llECAPITULATORY REMARKS [Part III. 

which is the same, as what we call the internal, or appa^ 
rent object of all positive perception, consists in what we 
have denominated appearance, or evidence. Of evidence, 
considered in the most general or extensive view, there 
are two perfectly distinct kinds. The first of these con- 
sists in that, which corresponds to the reality of things. 
This, therefore, we denominate true evidence. The other 
kind is that, which does not correspond to the reality of 
things ; and this we call fake evidence ; or, expressing it 
by a single term, falsehood. True evidence, whenever 
it operates alone, without having falsehood combined 
with it, always produces true perception. And true evi- 
dence itself is the immediate object of all true percep- 
tion 'y which, having once had a momentary existence in 
the present, immediately recedes from the present to the 
past. And, by thus receding, it becomes separated from 
its apparent object ; which separation reduces the appa^ 
rent object to a state o^ nonexistence, while the real object 
still remains the same as before. Hence it follows, that there 
may be a series of true perceptions, successively present- 
ing themselves to the mind, and corresponding, each in 
its turn, to the same real object. But it is evident, from 
what has just been observed, that every true perception, 
whatever its real object may be, must have, when it is 
actually present, an apparent object peculiar to itself..... 
That is ; every new perception must have a new appa- 
rent object. And consequently ; there may be a series 
of true perceptions, continually flowing from the future 
to the present, and from the present to the past, each in 
its turn, presenting itself to the mind, without having any 
effect on the external state of things ; because any per- 
ception's being separated merely from its apparent, of 



Chap, itl] ON PERCEPTION". B3^ 

interna/ object, will not have any external effect. But 
when any perception is separated from its real object, in 
which separation universally consists, what we call voli- 
tion, a correspondent external effect will then be pro- 
duced. 

We have observed, that true evidence, whenever it ope- 
rates alone, will produce true perception ; but that, when- 
ever it is perverted, it will produce the perception of 
falsehood. For it is the universal nature of falsehood, 
whenever it is combined with true evidence, to corrupt 
or defile it ; that is, to pervert it, ko that it will produce 
an effect, intirely different from what it would, if it 
existed alone, in a state of purity* The reason is, be- 
cause true evidence, whenever falsehood is combined with 
it, is turned out of its proper course ; so that, from the 
very nature of the case, it cannot possibly produce the 
same effect, that it would otherwise produce, but must 
necessarily produce one, which is directly opposite. And 
this is the very reason why the Deity, perfectly knowing 
the perverse and injurious nature of falsehood, has, from 
a most benevolent regard for the welfare of his rational 
offspring, given them a strict prohibitory command to 
absolutely refrain from doing that, which will open the 
way for its admission into the mental system. In the 
transgression of this command all sin universally consists, 
*' For sin is the transgression of the law." (1 John iii. 4.) 

The perception of falsehood, when it is alone (that is, 
without the addition of false perception) being, in this 
case, equal to its object, will, when it is separated from 
it, reduce it to nothing; because an equal, being sepa- 
rated from its equal, will leave no remainder. It is wor- 
thy> however, of special remark,, tliat the perception of 



535 KEGAPIPUL\TORY REMARKS [Part III. 

falsehood is not always to be found alone. For it is, some- 
times, and indeed very often, the case, that there is false 
perception, f?z addition to the perception of falsehood. Now 
since the perception of falsehood alone is equal to its ob- 
ject ; therefore, false perception, in addition to the percep- 
tion of falsehood, must be viore than equal ; that is, it 
must be unequal. Consequently, when false perception, 
being past, is separated from its object, it will, on account 

of its INEQJJALITY, IcaVC a NEGATIVE REMAINDER, in 

the present ; that is, it will reduce its object to a state be- 
low that of nonexistence. And this effect, which is thus 
produced, and which, instead of being mere nothings is 
really below, or worse than nothing y is what we call ne- 
gative PERCEPTION, and is that, in which all pain or 
MISERY universally consists. This false perception, af- 
ter having once begun to operate, in the production of 
pain, will either immediately cease, or it will for ever 
continue to operate ; just according as the all-important 
COUNTERACTIVE PRINCIPLE. ...the infinitely precious 
Redeemer, is, or is not, present. For, if the soul has 
not lost its vital principle ; then this will counteract the 
operation of false perception.. ..it will extinguish the fire, 
that has begun to be kindled. And as long as this coun- 
teractive principle remains, it will, after any false percep- 
tion has been introduced, and has begun to operate, pre- 
vent its continued operation. Therefore, the particular 
effects, resulting from the momentary operation of the 
several false perceptions, which are, from time to time, 
introduced, may be considered as being only sparks of 
that fire, which, in a future eternity, will, with respect to 
those, who have actually lost the • vital principle of their 
souls, incessantly continue to burn, with increasing fury, 



(iUBp. XL] ON PERCEPTION. 537 

through endless duration* But if, with reppect to any, 
who have not been reduced to this inexpressibly dreadful 
condition, the principle of eternal death should be re- 
moved ; and consequently, there should be an indissolu* 
ble union with the Saviour ; then the soul, in this case, 
after having had a short and transient combat with sin and 
sorrow, will be released from the burdens and imperfec- 
tions of mortality, and will be admitted to a state of hap- 
piness, more noble, exalted^ and sublime, than mortal eye 
has ever seen, or ear heard, c.r even imagination itself^ 
in its boldest flights, conceived. (1 Gor. ii. 9*) 

We have shown, that true evidence will produce, either 
true perception^ or the perception of falsehood, just ac- 
cording as it is pure, or perverted by falsehood ; and that 
false evidence, that is, falsehood itself, just as far as it is 
not counteracted, will produce false perception, in addi^ 
tion to the perception of falsehood. Now since the per- 
ception of falsehood, when considered by itself, is equal 
to its object ; consequently, false perception, in addition 
to it, is more than equal, and therefore constitutes the re- 
lation of inequality ; and this is the same as iniquity 

The term, inequality, when considered in a general view, 
is of very extensive signification, and wall apply to a 
great variety of cases; but that, which is implied in 
false perception, is what we denominate iniqjjity, and 
is peculiar to the mental system. Here, then, there are 
two things, both of which relate to falsehood. One of 
these consists in the perception of falsehood, and is pro- 
duced by true evidence, as far as it is corrupted or defiled; 
and the other is false perception, which is produced by 
falsehood itself as far as it is not counteracted. Both of 

them, therefore, taken together, constitute a relation, 

U 3 , 



538 RECAPITULATORY REMARKS, 8;c. ip9^ft Ut 

wKich implies what is agreeable, and what is disagreea- 
ble. And, conscqutntly, these two perceptions, both taken 
together, may be denominated '' the knowledge of good 
and evil." It may, therefore, at first view, seem, that^ 
according to the true nature and reason of things, one of 
these two kinds of perception must be right. For, if 
that, which Is evil, is wrong ; then, how can there be any 
thing wrong in that, which is good ? 

In order to solve this seeming difficulty, it must be ob- 
served ; That the good and the evil, in this case, both re- 
late to falsehood : which is, n the very nature of it, ab- 
solutely injurious to the mind. For under the deceitful 
mask of a friend, it is a real enemy ; always aiming, as 
far as possible, at the eternal ruin of the soul. Nothing 
therefore, ought ever to have any relation to it, in any 
way whatever. Nothing ought to have any agreement or 
disagreement with it. And, consequently, noticing ought 
ever to ije done to give it admission into the mental sys- 
tem. For it always does, as far as it is admitted, pn.vent 
real good ; and all the good, that it ever can be instru- 
mental in producing, is apparent only, and not real. 
Therefore, every transgressio v of that law, which, be- 
ing sanctioned by infinite authority, and originating in 
boundless benevolence, most strictly requires all finite 
free agents not to do t! at, \ihich, as an antecedent, will 
be attended with the ifUroduction of falsehood, as iis un- 
avoidable consequence, is abs lutkly wrong This 

absolutely wrong this most strictly forbid den action, is 

what we call sin. 



Chap. XII] ON LIBERTY AND MORAL AGENCY. 53$ 

CHAPTER XIL 

ON LIBERTY, AND MORAL AGENCY. 

AVING taken a view of the various kinds of per- 
ception, together with their respective objects, we shall 
now proceed to consider the mind itself, with relation 

to p^>WER the power of the Deity; even that, which 

has been from eternity. *' For there is i>o power but o' 
God/' (Rom. xiii. 1.) There is a perfect distinction be- 
twee-: liberty and moral agency ; for the former unversal- 
ly precedes the latter. Both of them, however, have their 
whole foundation in, and are intirely dependent on, the 
power of the Deity ; even hi > twofold power, relative to 
the FUTURE VOLITION ol any finite agent. Liberty and 
necessity, with relation to the same act of the finite mind, 
are inconsistent with each other. The finite mind, pre- 
vious to its actual agi ef ment with either term of that ba- 
lance of power, with respect to future volition, which ba- 
lance the Deity has, from all eternity, sustained, is in a 
state of perfect liberty to take either side. But as soon 
as it has actually taken one side, it will then have no li- 
berty to take the other. The beginning of necessity is the 
end of liberty. In the special relation of the finite mind 
to the Divine power, all its moral ao;ency intirely consists. 
This relation is perfectly distinct from all perception, 
and perfectly distinct from volition. With respect to 
any term, whereby this relation is to be expressed, com- 
mon language is intirely defective. We shall, there- 
fore, appropriate a complex term for the purpose of ex- 
pressing it, calling it mental agreement. And by this 



540 ON LIBERTY AND MORAL AGENCV. [Part III 

is to be understood the agreement of the finite mind with 
one side or the other, of that twofold power, with wi;ich 
the Divine Mind has, in respect to futurr vbtioon, been 
from all eternity invested. There is a distinction between 
moral action, as it relates to the finite mind, and as it re- 
lates to the Deity. For in one case, it consists in the finite 
mind's agreeing with one term of the Deity's twofold pow- 
er ; but in the other case, it consists in the Deity's exerU 
ing his own power, by retaining one term and remitting 
the other. The inquiry with regard to moral action, re- 
specting what is the foundation of it, and wherein it con- 
sists, is of the most interesting importance ; for it relates 
to good or evil, and is attended with eternal consequences. 
Therefore, to say, that our oi:;;? moral actions, or those of 
the Deity, which immediately relate to us, are indiffer- 
ent, or something in which we have no special concern, 
appears, at first view, with the highest degree of evidence, 
to be perfectly inconsistent. No langu;^ge is equal to the 
description of the depravity, that predominates in the 
heart of any one, who, with a cold apathy, or stupid in-!- 
sensibility, can think or say, \^ e ought, in all cases, tQ 
leave the Deity to act his own pleasure, without feeling 
ourselves particularly interested in his conduct. For 
though it is very true, that we must leave him to act his 
own pleasure, or manifest his displeasure, whenever he 
sees fit ; yet it is certain, at the same time, that there can 
be nothing of greater importance, than that we should 
know, as far as our own conduct is concerned, what will 
provoke his anger, and what will procure his favour \> so 
that, by strictly adhering to the rule, he has given us, we 
may avoid the one, and obtain the other. Because it is 
the one or the ot her, which intirely constitutes all the mi- 



uJhap. XII 3 ON LIBERTY AND MORAL AGENCY. 641 

sery, or the happiness, that any finite beings can suffer or 
enjoy. For, utterly vain are all pretences of having any 
true love of the Deity, without a special regard to the in- 
finite evil of being for ever separated from him, and the 
infinite good of being admitted to dwell for ever, in his 
happifyino- presence. 

We shall now proceed to consider what is the founda- 
tion of moral action, and wherein it consists, both, as it 
relates to the finite inind, and as it relates to the Deity, 
considered as being the supreme universal moral Governr 
or of all finite free agents. In considering the divine 
moral government, action, in both these views of it, must - 
always be brought into the account. It must not, there- 
fore, be supposed, that it can be any thing absolutely un^ 
connected and alone. But the moral action of the finite 
mind, and that of the Deity, must be considered as ha- 
ving a relation to each other. The finite mind, in order 
to avoid the evil and obtain the good, which the Deity 
has in his own power, to inflict, or confer, ought always 
to act according to the rule, which has, for that very pur- 
pose, been prescribed. The Deity, sustaining the cha- 
racter of a moral Governor, of infinite and unchangeable 
rectitude, always regards the action of the finite agent, as 
being a proper cause or Jit reason, why he should so ex- 
ert \i\^ power, as to inflict the evil or confer the good, ac- 
cording as the rule, which he had before prescribed for 
the conduct of the finite agent ; has been transgressed 
or obeyed. This is the universal plan of that moral govern- 
ment, which belongs to Him, - Who will render to every 
man according to his deeds ; to them, who, by patient 
continuance in well-doing, seek for glory, and honour, and 
immortality ; eternal life^ But unto them that are con- 



642 ON LIBERTY AND MORAL AGENCY. [Part IIL 

tcntioiis, and do not ol ey the truth, but obey unrlght- 
€ou-;ness; indignatr)n and wrath- trioulation and an- 
guish, upon every soul of man, that doth evil ; ot the 
Jew first, and also of the Grntile ; but glory, honour, 
and peace to every man, that workeih good ; to the Jew 
first, and also to the Gentile. For there is no respect of 
persons with God." ^Hom. ii. 6 11.) 

All moral action, both that which belongs to the finite, 
and that which belongs to the infinite Mind, has itst'oun- 
dation in that tw^ofold po * er, implying a possibility of 
good and a possibility of evil, which is in the hand of the 
Supreme *' Lawgiver, who is able to save and to destroy." 
(James iv. 12.) I'he moral action of a finite mind 
consists in the agreement of the mind itself with one term 
of the Deity's twofold power ; and that of the Deity con- 
sists in his retaining that one term, with which the finite 
mind agrees, and remitting the opposite term. Hence it 
follows; that all power and all exertion of pow* 
er belong to the Deity. It is he, therefore, who pro- 
duces all effects. Hence it is evident, that there is a right 
and a wrong, with regard to the moral actions of finite 
agf^nts. And, according to the nature of those actions, 
the Deity sees fit to confer go(^)d or inflict evil on them, 
to whom such actions belong. This is agreeable to that 
irreversible order of things, which the Universal Cause 
of all effects will, in his moral government, invariably 
pursue. 

The Deity is that " One Lawgiver, who is able to save, 
and to destroy." He has, therefore, a saving and a de- 
stroying power; either of which he can, with equal 
ease, exert, in the salvation or destruction of any finite 
agent, who takes the right or th^ wrong side of this twoV 



Ciiap. XI!.] ON LIBERTY AND MORAL AGENCY. 54o 

fold power, on which all liberty and moral agency intire- 
ly depend. There is, therefore, previous to the solemn 
crisis, which brings the state of the soul to its final de- 
cision, a BALANCE of powcr, on which two amazing 
eternities hang suspended. But vv hen the finite agent has 
once taken one term of that twofold power, which in- 
volves his final destiny ; then the scale will be turned, so 
as to fix his state of happiness or misery, beyond all pos- 
sibility of its ever being reversed. Hence it is evident, 
that the Deity, in the exercise of his government over 
moral agents, does not operate alone ; and, therefore, irt 
order to have a right view of this most important sub- 
ject, the actions oi finite beings, as well as those of the 
Supreme Agent, must l)e brought into the account. For 
though the Deity does, by the exertion of his own pow- 
er, produce every effect ; yet he never produces any ef- 
fect without a cause. Therefore, in the external system 
of matter and motion, he [)r()duces effects, according to 
natural causes ; but with respect to his mode of opera- 
tion in the mental system, the case is intirely different. 
For here, the actions ot finite free agents are the proper 
causes, or antecedents, according to which the Universal 
Agent produces correspondent effects or consequences. 
And since theie is an absolute and peifect distinction be- 
tween the actions of finite free agents, and all other things, 
therefore, for the sake of expressing this disiinction, and 
fixing a definite signification to the terms which we hav© 
occasion to use, we denomii^ate those actions, the moral 
causes, according to which the Supreme moral Governor 
does, by the exertion of his own power, produce corres- 
pondfent effects, consisting in good or evil, that is, hap- 
piness or misery ; just according as the actions or aat^^ 



544 ON LIBERTY AND MORAL AGENCY. [Pan Ili. 

cedents, in correspondence to which those effects are pro- 
duced, have the quality of being right or wrong. 

Every action presupposes pou-er. For it is evident, 
that, without this, there is no foundation for action. There- 
fore, to suppose, that the mind ever acts, without having 
any thing to do with power, is inconsistent. The foun. 
dation of ail moral action is, as we have said, that 
twofold power, with which He, to v.hom all power be- 
longs, has, from eternity, been invested. This twofold 
pov/er, considered in a most general view, and as relating 
to eternal consequences, with respect to finite agents, con- 
sists of two terms, one of which implies a possibility of 
being eternally happy, and the other, a possibility of be- 
ins* eternallv miserable. The first of these^ considered 
with relation to the finite mind, we call, the Counteractive 
Principle, the Mediator, or the Saviour ; because it is by 
this, that the soul, as long as it retains any capacity of 
happiness, is continually preserved, from eternal misery ; 
and the other we call, the adversary or the destroyer ; be- 
cause this is the only foundation of the destruction, or 
final misery of the soul. For it is evident ; that the De- 
ity cannot save, without a saving power, or, a Saviour ; 
nor destroy, without a destroying power, or, a destroyer » 
But since he originally po-sesses b th of these, he d^es, 
therefore, sustain the character of being the *' one Law- 
giver, who is able to save and destroy." (James iv. 12.) 
The AGREEMENT of auy finite mind with that term of 
the Deity's twofold power, which implies a possibility of 
life, peace, and happiness, (or its agreement with the Sa- 
viour) is a moral action, which, in the very nature of it, 
is RIGHT ; and, therefore, its agreement with the opposite 
term ; or that, which implies the possibility of disorder. 



Cjiap. XII.] ON LIBERTY AND MORAL AGENCV. 54^ 

death and misery (diat is, its agreement with the destroyer) 
is absolutely wrong. And this last is that kind of ac- 
tion, which we call sin. This is an action, which, since 
it is, in its own nature, absolutely wrong, the Deity has, 
in the moral law, most strictly prohibited* Hence we 
may see the foundation of the moral law. 

With regard to the universal, immutable system of 
infinite perfection, which originally, necessarily and es- 
sentially belongs to the Deity himself, there is only one 
kind of power ; consisting in that, which from eternity to 
eternity, and throughout immensity, wholly relates to 

the greatest possible good, perfection, and happiness 

This universal, immutable system is of such a nature, 
as to admit the possibility of a mutable system, to which 
created existence and finite beings, in all their infinite 
variety of diversified forms, and all their endless succes- 
sion of changes, may belong. For had there not been 
an original possibility of a mutable, as well as an im^ 
mutable system, then there never could have been any 

such thing as creation, nor any created existence 

The Deity, therefore, has other power than what simply 
relates to his own existence, and his own immutable 
system of infinite perfection. He has power relative to 
a mutable system; and not a mere simple power only^ 
but even a twofold power ; so that he can either produce, 
or withhold, the event, to which his power relates, just 
according as he may see fit, or as occasion may require* 
Should you ask. Whether he has not some plan respect - 
ing his own conduct ? We answer ; That he has, and 
eternally has had, a universal plan ; which is, always to 
act according to his own will, in doing whatever he seea 

fit to do ; and that is, always to exert his power, iti 

W 3 



546 ON LIBERTY AND xMORAL AGENCY. [Part lit 

the production of consequences or effects, in corre« 
spondence to their respective antecedents or causes.... 
If you should inquire, Whether he has not some plan re- 
lative to the moral conduct of created beings ! The an- 
swer is, That he has a universal plan ; which is, that 
they should agr^e with one term of his twofold power ; 
and that the agreement should be such as to constitute 
an antecedent, which will be attended with a good con- 
sequence. Hence his language respectmg every finite 
free agent is " Let him take holi> of my 

STRE^"GTH, THAT HE MAY MAKE PEACE WITH ME, 
AND HE SHALL MAKE PEACE W^ITH ME." (Isa.. 

xxvii. V.) 

If there was only one time ; that is, only the present^ 
then there would, in respect to any thing, that can ex- 
ist in immensity, be only one kind of power consisting 
in that, which is coincident with necessity. But since 
there is a future eternity, as well as a present immensi- 
ty, it is perfectly consistent, that there should be, and 
therefore there actually is, a twofold power, relative to 
the mut ible system. Jhis twofoid power is that, with 
which the iJeity eternally has been invested, and whic h^ 
from the want of any other term whereby to express it, 
we have called, *' a balance of power." This balance, 
which, in the very nature of it, implies a possibility on 
the affirmative and negative side, and which, therefore, im- 
piits no particular neces-ity, on either side, respecting the 
future evr nt to which it relates, is the grand foundation of 
ah liberty and moral agency, consisting in the free aciions 
of finite beings ; it is also the foundation of all the Deity's 
particular exertions of his own power. For, with re^urd 



Cttap. Xll.] ON LIBERTY AND MORAL AGENCY. 547 

to any event, respecting which there is no possibility, 
but only on one side, the possibility is the same as neces- 
sity. x\nd, since necessity is, in its own nature, ab- 
solutely inflexible, so as not to be turned from one side 
to the other ; therefore, in this case, nothing remains to 
be done ; but the necessity must be left to continue ex- 
actlv ns it is, without any alteration ; and the event, what- 
ever i^ may be, must exist, or not exist ; just as the ne- 
cessity, ihat relates to it, requires. But it makes an es- 
sential (liffercnce, with respect to any event, with re- 
gard to which there is a previous balance of power...,For^ 
in this cast, there is really something to be done; it re- 
mains for the Deity, by the exertion of his own power, 
to introduce a particular necessity, on one side or the 
other, according as he sees fit, whenever the proper 
time arrives, for him to turn the scale. But whenever 
the scale has once been actually turned, it does not be- 
long to any being to reverse the decisive deed ; even 
though it should involve the eternal destiny of the finite 
mind. Because infinite perfection admits no possibility 
of inverting the immutable order of things, nor of re- 
conciling contradictions. As long as there continues to 
be a balance of power, it is perfectly consistent for the 
Deity, to introduce, at any future time, a particular ne- 
cesiiity, on either side. But when he has once formed a 
decision, by turnmg the scale, there is no power what- 
ever, that can change' the unalterable decree. Immuta- 
ble perfection requires, that this should be the case ; the 
opposite supposition implies the inversion of all regular- 
ity and order. Therefore, if any one should presume 
^ assert^ and with persevering obstinacy, strive to 



548 ON LIBERTY AND MORAL AGENCY. [Part Hi. 

maintain, that what is unchangeable, may admit of altera, 
tion, or that Omnipotence can perform impossibihties, he- 
will soon find himself afloat on the wild waves of a shore- 
less ocean, or plunged in a chaos of fathomless depth. 

There is a certain event, peculiarly belonging to the 
mental system, which consists in the separation of a per- 
ception from its real object. With respect to this event 
language is intirely defective ; there having been no term 
introduced for the purpose of expressing it. The term, 
•' volition," has, indeed, been very frequently used ; but 
then it has been used to signify a certain kind of percep'^ 
tion ; viz. that, which is otherwise called preference or 
choiccy which is something perfectly distinct from that 
peculiar event, which consists in the separation of percept 
tion from its real object* This being the case, we must 
either introduce some intirely new term to e3$:press tha^ 
particular event, that has been mentioned ; or else adopt 
some term, which has already been introduced, but has 
been used for a different purpose, The last of these two 
methods seems to be preferable to the first. We shall, 
therefore, appropriate the term, volition, to signify, not 
any perception whatever, but that particular event, which 
consists in the SEPARATION of any perception, which i? 
|, capable of being separated, from its real object. In 

treating on this subject, it will, therefore, at least be very 
Convenient, if not absolutely necessary, to have some appro- 
priate term for the purpose of expressing that kind oi per cep- 
jfion, which is capable of being separated from its real object ^ 
we shall, therefore, adopt, for this purpose,the term, volitive 
perception. V\ e have selected the epithet, volitive ^ on 
account of its being immediately derived from the term, 
-oplitim* Volitive perception, therefore, according to the 



Chap XII] ON LIBERTY AND MORAL AGENCV. 549 

uniform sense, in which we shall usr the term, signifies 
any perception., which can be separated from its real ob" 
jcct ; and the actual separation Useif will uniformly be ex- 
pressed by the term, volition. With regard to every vo- 
lition, that can ever be introduced, in any future time, 
the Deity is, and from all eternity has been, invested with 
a twofold power, implying a possibility of the volition's 
being present, and a possibility of its not being present, 
in that future time, to which these two possibilities re- 
late. The finite mind is so consti'Uttd, as to imply a 
general necessity of its future agreement., with one or the 
other of these two possibilities, that relate to its own vo» 
lition ; but there is no necessity of its agreeing with 
either of them, in particular, till the time of its 
agreement, with one or the other, becomes actually 

PRESENT. 

But when the finite mind actually agrees with one of 
the two possibilities, relative to its own volition, then the 
Deity will turn the scale, by retaining that possibility 
with which the finite mind agrees, and removing the other ; 
and, by this exertion of his power, he will produce^ or 
prevent, the volition, just according as the possi'>ility, 
which he thus retains, is on the affirmative or negative 
^ide. Previous to this exertion of divine power, there is 
no particular necessity of any future volition's being pre- 
sent, nor of its not being present ; but when the divine 
power is actually exerted, in the maniier, which has al- 
ready been mentioned, then a particular necessity will be 
introduced. 

But since, with respect to future volition, there are two 
possibilities, and the mind is at liberty to agree with either 
^f then), therefore, its agreement with the possibility of 



.550 ON LIBERTY AND MORAL AGENCY. [Part III. 

volition's being present, may, for the sake of distinction, 
be called affirmative mental agreement ; and its agree- 
ment with the possibility of volition's not being present^ 
may be called negative mental agreement. And, for the 
sake of a shorter and more convenient form of expres- 
sion, the terms, mental consent, and mental dissent ; or 
even the simple terms, consent and dissent^ may be occa^ 
sionally used. Whenever, therefore, we use the terms, 
consent and dissent^ we shall use them in a peculiar ap. 
propriated sense, as signifying mental agreement ; that is, 
the agreement of the finite mind with the possibility of 
any future volition's being present, or the po^^sibility of 
its not being present. And the way is now prepared for 
introducing the observation, That every moral action of 
any finite free agent, universally consists, not in any kind 
of perception, nor m volition, but in mental agreement > 
that is, in consent or dissent. 

Moral action is to be reckoned among the most impor- 
tant events, that can exist, in the mutable system, on ac- 
count of the infinitely interesting consequences, with 
which it is attended. It is by moral action, that the finite 
mind is introduced to its eternal destiny of good or evil, 
life or death ; according to the nature of the action, which 
is the antecedent And the nature of the action itself 
intirely depends on the nature of the possibility, with 
which the mind agrees. For its agreement with the pos- 
sibility of real good constitutes an action, which is morally 
good. The Deity, therefore, has granted complete moral 
liberty, to the greatest extent, for the finite mind to agree, 
witii this possibility. Because such an agreement will 
be atteiided with a consequence, of a beneficial and hap- 
pifying nature. And the more real good and true happi- 



Chap. Xll 3 ON LIBERTY AND MORA L AGENCY. 55i 

ncss the finite mind enjoys, the greater conformity it will 
have to the Deity, who, in his own immutable nature, is 
essentiiilly good and h.ippy. But the agreement of the 
mind with the possibility of evil constitutes an action, 
which, in the very nature of it, is morally evil. Conse- 
quently, the D« ity has never granted any moral liberty ; 
or, he has never given any permission, not even in the 
least df^gree, for any finite free agent to have any mental 
agreement with that term of his twofold power, w:»ich 
implies a possibility of evil. But he has, from infinite 
benevolence, and the most kind regard for the highest 
welfare of all finite perceptive beings, ordained a law, 
vvhieh, in its own essential and eternal nature, is perfectly 
hoi\ , just, and good, thereby absolutely and most strictly 
prohibiting them from having any such agreement. Be- 
cause it can never be attended with any real good con- 
sequence ; but must, on the contrary, be attended with a 
consequence, subversive of all true peace and real enjoy- 
ment. And the deeper the mind is involved in darkness, 
discord, and misery, the greater will be its unlikeness to 
the ever blessed God, whose very nature consists in light, 
harmony, and happiness. Hence it is, that the Father of 
lights, the supreme, all- bountiful Author of every good 
and perfect giti, wiih whom is no variableness nor shadow 
of turning, his given a universal command, exhibited iii 
the form of a most solemn address : " Of every tree of 
thr- garden thou maytst freely eat ; except the tree of the 
knowledge of good and evil : but of that thou shalt not 
eat ;v for in the day thou eatest thereof thou shalt surely 
die " {Jam. i. 17. Gen. ii. 10, 17.) 

I is worthy of special observation ; that the possibility 
of evil, considered in itself, never does, in the least de- 



SSl ON LIBERTV AND MORAL AGENCY, fPart ill 

gree, imply any kind of evil whatever, neither natural nor 
moral. But it is intirely in the agreement of the finite 
mind with tliis possibility, that all moral evil univ^ersally 
consists. And moral evil, otherwise called siri, is the ori- 
ginal antecedent, of which all the natural evil, that ever 
has been, or ever will be, introduced, is the consequence- 
Here, then, we may clearly see, at one view, the very 
first origin of all evil. It begins, not in the possibility^ 
considered in itself, or as it is, in its original state, in the 
hand of the Deity ; but, in the forbidden action of the 
finite mind* That balance of power, which is the foun- 
dation of free agency, involves all the possibility, that re* 
lates to the most interesting events, that can ever be in- 
troduced. For volition, according to its having been, or 
not having been, present, at some particular time, is at- 
tended with the most amazing consequences ; cOnse^ 
quences, extending forward through endless futurity, and 
implicating the fixed and final fate of millions of percep- 
tive beings, who are, by an unalterable decree, predesti- 
mated to exist through a length of future duration, equal 
to that of the existence of that Omnipotent Being, who, 
from all eternity, continued to hold the balance of pow- 
er, with which he was originally invested, till the deci- 
sive period arrived, when mental agreement ren- 
dered it proper for him to turn the irreversible scale. 
Hence we may see what infinitely important things, as 
far as they relate to the finite agent, depend on mental 
agreement, in consequence of which volition is produced 
or prevented. And now, if it should be inquired, What 
the finite mind must do firsts in order to prepare the waj 
for mental agreement ? The answer is ; That it has noth-. 
Ing to do Jirst* Because mental agreement itself is the 



Chap.XII] ON LIBERTY AND MORAL AGENCY. 



553 



very first thing, that is to be done. For it is, in this 
very thing, that all the moral action of any finite agent 
consists. The way for mental agreement has been eter- 
nally prepared. For the Deity has always possessi^d a 
twofold power, relative to every future volition, that 
ever can exist. All, therefore, that remains for any fi- 
nite free agent to do, is to take one side, or the other. 
And He, to whom all power belongs, will turn the scale 
according to the particular side, which will be actually 
taken by the finite agent. That balance of power, 
which has always been in the hand of the Deity, is the 
foundation of all freedom or liberty. For the finite 
mind, as long as it is attended with an equal possibility, 
on each side, relative to its own future volition, is per- 
fectly free, or disengaged from natural necessity ; and, 
therefore, is in a state of freedom, having a natural li- 
berty to agree with either term. For it implies a contra- 
diction to say, That there is a balance of power, rela- 
tive to future volition ; and that there is, at the same 
time, a particular previous necessity, respecting that 
event. Because necessity universally consists in that 
possibility, which is all on one side, without any on the 
other ; whereas, a balance of power implies an equal pos- 
sibility on each side, and therefore is inconsistent with 
necessity. But granting, that the mind has natural li- 
berty, is it not, in some cases, under a moral inability ? 
We answer ; That there is one case, and but only one, 
in which tie mind, though it has a natural^ yet has no 
moral liberty. For it is absolutely impossible, that the 
mind should, according to the moral law, agree with the 
possibility of evil : .aid, this being the case, it is there^ 

^:^re, under an absolute moral inability of oiaking any 

X 3 



554 REGAPlTULATOkY REMARKS, 2tC. [Part 121. 

agreement of this kind* Consequently, the mind, in this 
case, though it has a natural^ yet has no morale liberty ; 
but, in all other cases, it has, as long as it continues to be 
attended with the twofold power of the Deity, relative to 
its own future volition, a liberty both natural and moral. 
• Sin, which is a moral action, consisting in the agree- 
ment of the finite mind, with the possibility of evil, is, 
in the strictest sense, a cause or antecedent j ai>d there- 
fore, never is the effect or consequence of any preceding 
cause whatever. ] t is universally true, that every effect 
has a cause ; yet sin has no cause -, for as we have just 
said, it is not an effect. It is to be observed, however^ 
that sin is not self-existent ; for it is absolutely dependent 
on the power of the Deity, and universally consists in 
the agreement of the finite mind, with the prohibited 
term of his twofold power. There never was, notwith- 
standing this, any original necessity, neither iiatural nor 
moral, of the existence of sin. That there never was 
any previous natural necessity, is evident.. Because 
there was, from all eternity, till the very time of sin's 
actually existing, a perfect balance of power, implying 
on each side, an equal possibility, and this state of things 
was inconsistent with natural necessity. It is also evi- 
dent, that there never was any moral necessit}rof the 
existence of sin. For it was absolutely impossible^ that it 
should ever exist in a lawful manner, or according to the 
mcrallaw. The Dcitj, by the exertion of his own 
power, produces every effect, that ever exists throughout 
the whole of the mutable system ; including every par- 
ticle of matier, every motion, every perception, and 
ever}' volition ; hut he never produces sin. He is the 
universul cause of every effect ; and therefore, as far as. 



Chap. XIII.] ON THE WILL. 555 

things can be considered as being both causes and ef- 
fe-^^s which is the case in a vast variety of instances, he 
is the Supreme Cause of all causes. But he is not the 
cause of any thing which is a cause only, and not an ef- 
fect; and therefore, he is not the cause of sin. But 
though there is no reason whatever for the existence of 
moral evil ; yet there is, on the contrary, the highest, most 
fit, and proper moral reason, or final cause, for the exist- 
ence of that kind of action, in finite free agents, which 
is denominated moral good. For this is, in its own na- 
ture, universally calculated to answer the greatest, most 
excellent, and valuable end ; consisting in a conformity 
to the Deity, who is the infinite, immutable, and eter- 
nal standard of all perfection. 



CHAPTER XIII. 



ON THE WILL ; TOGETHER WITH THE NATURE AND USE 

OF MOTIVES. 
Q ' 
ic INCE that balance of power, with which the Deity has 

always been invested, universally relates not to the pre^ 
sent, nor the past^ but to the future ; hence it is, that the 
term, will, is so frequently used, with respect to the 
soul, as it relates to moral action. This term is properly 
an auxiliary verb, introduced for the purpose of express- 
ing what relates to future time. As with respect to the 
present^ we use the term, is; and with respect to the pasty 
the term, was, or has been; so, with respect to the fu- 
ture, we use the term, will. The mind or soul, while 
it is in a state of freedom or liberty ; that is, as long as 
there is, in the hand of the Deity, a balance of povver^ 



556 -ON THE WILL.. [Part III. 

with respect to the soul's future volition, has, in distincf 
tion from every thing else, a peculiar relation to the fu' 
ture This being the case, it is universally true, in general. 
That the s ijl will, without any particular previous ne- 
cessitv, AGREE with one term or the other of the Deitv's 
twofold power, with respect to volition* That is, it will 
have a particular consent or dissent, with respect to its 
own volition. And therefore, the Deity will, by the 
exertion of his own power, so turn the scale as to pro- 
duce or prevent the volition itself. That is, when the 
finite mind comes to an actual agreement with either side 
of that balance of power, which the Deity has eternally 
possessed, and which he still continues to hold, with re- 
spect to the finite mind's future volition ; then the Deity 
himself, by his exertion, will accordingly introduce, on 
one side or the other, a particular necessity, with regard 
to that future volition, respecting which there is now no 
particular necessity, on either side. And the reason, why 
there is not now any particular necessity, is, because the 
Deity now holds a balance of power, and thereby leaves 
the finite mind in a state of perfect freedom, with respect 
to its own future volition. Hence it is evident ; that the 
inind, as long as it continues to be free, has, in distinc- 
tion from every thing else whatever, a peculiar relation 
to futurity. Of the mind or soul, therefore, as long as 
it continues in a state of freedom, according to what has 
been explained, it may be said, in a different sense from 
what can be said of any tl/ingelse, that relates to futuri- 
ty, that it has a WILL,thatis, A FREE WILL A WILL 

which is FREE from all necessity. For, by putting the 
principal verb [^gree] in the infinitive mode, the auxiliary 
Y erb [will} may be changed to a noun. Therefore^ m^^ 



Chap. Xri ] ON THE WILL S57 

Stead of s;\yiiig, That the soul zvill agree with one term 
of the Deity's twofold power, relative to its own future 
volition, it may, with equal propriety, be said, That it has 
A WILL to agree ^ &c. It may, indeed, in some sense, 
be said, that other things, that relate to futurity, have a 
will. Thus ; ar.y one may say, That the Sun will rise ; 
or, if he ehuses to adopt such a mode of expression, 
That the Sun has a will to rise ; and so in other instances 
without number. Rut then it must be observed (and the 
observation is of infinitely greater importance than what 
may, perhaps, to every one, immediately appear) That 
there is not any thing in particular, except the soul, that 
has any xvill but only what is attended with actual or con- 
ditional necessity. But the soul, while there continues to 
be, in the hand of the Deity, a balance of power, rela- 
tive to its future volition, has a will, which is intirely 
free from necessity. It may be seen, from what has been 
said, wherein universally consists the will, that belongs 
to the soul As long as the Deity continues to hold a 
balance of power, relative to the soul's future volition; 
so long it will continue to be true, That it will agree, in 
some future time, with one term of the Deity's twofold 
power ; or, which is exactly the same, it will be true, 
That it has a will to agree, &c. This, therefore, is the^ 
jreal, the only will, which the soul, as a moral agent, 
does or ever can possess. And this will is of infinite 
importance. For, at the moment, whenever it ceases to 
have any will of this kind, then it will no longer hive 
any balance of power, relative to any part of fu ■ y. 
The scale, therefore, will be irreversibly turned ; and so 
turned, as to instantly plunge the soul into a state of irre. 
triev^ble and eudless miserv. But as long as the Deity 



558 ON THE WILL, j^Part 111 

actually continues to retain the balance, relative to any 
future volition, it will continue to be true, that it win, 
agree with one term, and also true, that it can agree with 
the other. And, therefore, as long as it continues to be in 
a state of liberty, it can do, what never will, in fact, 
be done. 

Hence it is evident, that the Deity can, by the exer- 
tion of his own power, produce all effects, in the materia 
al and mental system, including matter and motion; per^ 
ception and volition ; and yet leave finite moral agents 
in a state of perfect freedom or liberty. It is also evi- 
dent, that finite free agents are absolutely and intirely de- 
pendent on the power of the Deity for all their actions. 
For it is in the agreement of the finite mind with one 
term of the Deitifs twofold power ^ that every moral ac- 
tion of any finite agent wholly consists. Though it is the 
Deity himself, who, by the exertion of his own power, 
produces every volition, that ever exists, with respect to 
the finite mind ; yet he never produces this kind of effect, 
without the particular free consent of the mind itself, to 
which the effect has a peculiar relation. We call it " free 
consent," because it never is, in any case whatever, the 
consequence of any previous necessity. If it should be 
inquired. Whether there is any distinction between con* 
sent and choice ? We answer : That there is a perfect dis- 
tinction. For choice or preference universally consists ia 
perception; but consent consists in the agreement of 
the mind itself with the possibility of volition. There 
is a perfect distinction between perception of every kind 
and MENTAL agreement. Perception is that kind of 
existence, which attends the mind ; but it is not the 
mind itself^ neither is it any modification or action of the 



Cbap. XIIX] t)N THE WlLt. 559 

mind. All perception is properly the effect of some 
cause, which is perfectly distinct from the mind ; and it 
is always the consequence of some previous necessity. 
But mental agreement, whether it consists in consent or 
dissent, is the agreement of the mind itself with that pos- 
sibility, which has a peculiar relation to volition. In this 
agreement all the action or activity of the mind 
properly consists. Mental agreement is not the conse- 
quence of any previous necessity j nor the effect of any 
preceding cause ; it is, however, infinitely far from being 
self. existent ; for it is absolutely dependent on that two- 
fold power, with which the Deity has, from all eternity^ 
been invested. IBut this balance of power, though it is 
the whole, and the only foundation of all mental agree- 
ment, yet is not, in the least degree, the necessitating 
cause. For. just as far as a balance of power is retained 
in the hand of the Deity, all necessity is, from die very 
nature of the case, intirely excluded, and will not be in- 
troduced till the Supreme, Universal Agent sees fit to 
turn the scale. 

Having taken notice of the distinction between mental 
agreement and perception, it may now be observed, that 
voiitum is perfectly distinct from them both. For that 
does not consist in perception of any kind ; not even in 
choice or preference ; but it universally consists in the 
SEPARATION of One kind of percepiion from its rea£, 
OBJECT, And that^ which is capable of being thus se- 
parated, we have already distinguished from all others, 
by adopting the term, volitive perception^ for the purpose 
of expressing it : and this is intirely distinct from prefe- 
rence or choice. Hence it is evident, that perception^ 
mental agreement^ and volition, are all perfectly distinct 



S60 OIn the nature and [Part lii. 

from each other. That kind of mental agreement, which 
we call CONSENT, and which consists in the agreement 
of the MIND with tht pcssibiiiti/ oi^ volition, is universally 
the antecedent, of which volition itself is the necessary 
and immediate consequence, and is that, without which 
volition will never be introduced. For, though the Deity 
himself, by the exertion of his own power, produces 
every volition, yet he never does this without the Free 
CONSENT of the individual mind, to which the volition 
belongs. For consent is the cause, of which volition is 
the effect : but the Deity never produces any effect with- 
out a cause. 

We have shown that the Deity is invested with a two- 
fold ix)wer, relative to all the future volitions, that can be- 
long to any finite mind. Hence the mind itself is natu- 
rally in a state of liberty, to make an agreement with 
either term of that twofold power,- with which the Deitj* 
is invested, and which implies, on each side, an equal 
possibility. We have also shown, that in the finite mind's 
ACTUALLY AGREEING witli either term of this twofold 
power, all its moral action universally consists. That 
kind of mental agreement, which consists in the finite 
mind's taking that term, which implies a possibility of 
volition's being present^ we have denominated consent. 
We shall now proceed to make some observations, re- 
specting the RULE, according to which the mind gives 
its CONSENT to the introduction of volition. This rule 
is the same as what is called motive or choice. 

The term, motive^ is used in different senses. It is- 
sometimes used to denote the object of choice ; and some- 
times to denote choice o\ preference itself. Motive, when 
it, is considered as being the object^ is the causcj of which 



^bap. XIIl] t>SE OF MOTIVES. 561 

choice is the effect. Therefore, whenever motive is con- 
sidered as being distinct from choice ; then choice, or 
preference (which are synonymous terms) is the real ef^ 
Ject^ of which motive is the proper cause. And, in this 
sense, we shall use the term, motive. Motives are of an 
influential nature, and therefore may, in a greater or less 
degree, be said to be weak or strong. Choice is that 
kind of perception, which is agreeable or pleasing to the 
mind, and is an effect, which always has some motive for 
its cause. Motive and choice stand related, as cause and 
effect. Motive, therefore, is essential to choice or pre- 
ference, and is that^ without which, choice or preference 
cannot exist ; but volition, and consent, which is the cause 
of volition, are each of them perfectly distinct from mo- 
tive and from choice. For choice is a peculiar kind of 
perception, consisting in that internal effect, which aU 
tvays has motive, which is something intirely extrinsick 
to the mind, for its cause* But consent consists in the 
agreement of the mind with the possibility of volition.*. k 
Consent, therefore, is not the same as motive nor choice ; 
tieither does it consist in the mind itself, absolutely con- 
sidered, nor in the relation of the mind to perception ; 
but it universally consists, as we have said, in the agree- 
ment of the mind with the possibility of its own volition : 
which agi'eement is not the consequence of any previous 
necessity ; but is the real and only proper antecedent, of 
which volition is the necessary consequence. Volition 
does not consist in perception itself, but in the separation 
of volitive perception from its real object. And this pe- 
culiar kind of separation, called volition, is the necessary 
effect or consequence oi conse it : which const^nt, though 

it univer^ly presupposes a balance of power, in th^ 

Y S 



562 ON THE NATURE AND [Part III 

hand of the Deity, yet is never the eflfect or consequence 
of any previous necessitating cause. 

The way is now prepared for tl^ exhibition of a dis- 
tinct view of the nature and use of motives^ so far as they 
have any relation to the mental system. Consent is al- 
ways attended with choice or preference, which is pro- 
duced by some motive. And since choice is always au 
effecty which corresponds, or agrees, with some motive^ 
as its cause, it is not of any essential importance, which 
of the two terms are used. It may be said, then, that 
motive or choice is the rule, according to which the 
mind always actSy whenever it gives its consent to the in- 
troduction of volition. It must be observed, however, 
that though the mind, whenever it d&es act, in giving its 
consent to the introduction of volition, by agreeing with 
the possibility of it, always acts according to some rule^ 
consisting in choice or motive, of a superiour or inferiour 
kind ; yet it is very Jar from being the case, that the 
mind, when a rule of action is set before it, always acts 
in conformity to the rule, which is t^hus presented to its 
view. Motive or choice is never the necessitating cause 
of consent, any more than a book is the cause of a per- 
son's reading ; or a road, that leads to some distant place, 
the cause of his travelling. If a person is presented with 
a book^ he can either read, or forbear to read; Or if a 
road is laid open before Mm, he can travel,, or forbear to 
travel. If he has actually begun a journey, he can con- 
tinue to pursue, or desist from pursuing it. He can fol- 
low the direct road, or turn aside into devious paths. So 
the mind, when any motive is presented, can give its con- 
sent or dissent, with respect to the introduction of voli- 
tion. For though choice, as far as it exists, with rela- 



Chap. Zm.3 USE OF MOTIVES. 56^ 

tion to the finite mind, is always an effect, which is intra- 
daced by previous necessity ; yet this is never the case, 
with regard to consent, consisting in that mental agree- 
ment, which presupposes a balance of power, implying a 
twofold possibility, by which all previous necessity is in- 
tirely excluded. Between mental agreement and choice 
there is, as we have observed, a perfect distinction. For 
choice, being the necessary effect of some motive, as its 
cause, is a perception, which presents itself to the mind ; 
but consent consists in the agreement of the ?nind itself 
with the possibility of its own volition. For though 
the mind, whenever it actually gives its consent to the in- 
troduction of volition, always conducts, in thus doing, ac- 
cording to rules of some kind or other, consisting in mo- 
tives, that ultimatelv lead to beneficial or hurtful conse- 
quences ; yet it is not, in this case, subjected to any ne- 
cessitating influence, from the rules, which it follows ; any 
more than a person, who, when he reads, has some book 
for his guide ; and when he travels, pursues some path. 
ft is to be considered, however, that, as there is a great 
variety of books, some of which are useful, and others 
prejudicial ; and likewise, a great variety of paths, some 
leading to safety and happiness, others to danger and mi- 
sery ; so there is a multiplicity of rules or motives pre- 
sented to the mind. And it may j ustly give occasion for 
the deepest regret, that the mind, when the infinitely 
bountiful Author of all good, by retaining a balance af 
power, relative to its future volition, has rendered it ca- 
pable of regulating its consent, according to the most im- 
portant rules, consisting in what may properly be termed 
the highest motives, should, notwithstanding, descend so 
low, as to follow the direction of those, which are cpnti-. 



56^ ON THE NATURE. &e. [Part II|, 

nually leading it on to consequences of the most destruc- 
tive nature. Since the mind, in the various instances of 
its actually consenting to the introduction of volition, al- 
ways has in view some motive, as a rule of direction, it 
is, therefore, a consideration of the most interesting na- 
ture, that it should, with the most cautious vigilance, and 
persevering assiduity, improve the most valuable motives^ 
with which it is al eady furnished, or is capable of ob- 
tainino;. For if it passes heedlessly along, under the de- 
ceitful guidance of motives of the lowest order ; or such 
^s arise only from objects of sense, and which extend not 
beyond the narrow limits of the present transitory scene^ 
the time is very short, in which the Supreme Omnipo- 
tent Agent will continue to retain, relative to the soul's 
future volition, that balance of power, on which the whole 
life of the soul itself intirely depends. For the soul, ha- 
ving the scale, that relates^to endless futurity, so turned, 
as to imply the final loss of all liberty, and consequently^ 
to leave remaining no possibility of volition nor positive 
perception, will be, at once, involved in a most tremen- 
dous state of irrecoverable ruin. But, on the contrary, 
inconceivably different will be the happy condition of 
those, who, by special volition, consisting in the exercise 
of practical faith, have been really united to the glorious 
and adorable Mediator. For all, of this description, will 
have, in the hand of him, who Js clothed with Omnipo- 
tence, the unalterable security of a balance of power, re- 
lative to a series of volitions, extending through endless 
duration. Which volitions will, by the exertion of di- 
vine power, be successively introduced, with the Jree 
foment of the mind, regulated by the direction of mo. 
^ves perfectly pure, superlatively excellent, uoble, and| 



Chap. XIV.] PRELIMINARY REMARKS, &c. 565 

•sublime. Thosf^, therefore, who are in this most desira- 
ble state, will for ever enjoy all true liberty, to the great- 
est possible extent, and in the highest degree. And what 
will render their liberty absolutely complete, and give it 
the indelible stamp of infinite, unchangeable value, will 

be the utter impossibility of their sinning O ye happy 

souls ! " If the Son shall make you free, ye sliall be free 
Judeed." (John viii. 36.) 



CHAPTER XIV. 

ON THE NATURE AND CONSEQUENCES OF COMMON AND 
SPECIAL VOLITION. 

Jfj[ A VING taken a view of liberty and moral agency, 
and considered Ihe nature and use of motives, we shall 
now proceed to the consideration of volition, the ge- 
neral nature of which, as consisting in the separation of 
some perception from its real object, has already been 
incidentally mentioned. It remains now to be observed. 
That there are two very distinct kinds of volition ; viz. 
common and special. But before we proceed to take a 
direct view of this distinction, it may be proper to intro- 
duce some preliminary remarks. 

The object of volition is always the very same, as the 
tesX object of volitive perception. Volitive perception 
(so called because it has a peculiar relation to volitit^n) 
consists in that kind of perception, that corresponds to 
any real object, which is of such a nature, as to admit 
of the separation of the correspondent perception from 
the object itself. Here, then, there are twp distinct 
things. First ; a perception corresponding to some real 



S66 PRELIMINARY REMARKS fPart III. 

object, from which the perception can be separated 

Secondly ; the actual separation of the perception itself 
from its real object, Tlie first of these is what we call 
volitive perception, and the other volition. H^re let it be 
particularly observed ; that though volition can never be 
of any greater extent than volitive perception ; yet voU* 
live perception may be, and in numerous instances, ac- 
tually i?, more extensive than volition. For the latter 
universally presupposes the former; but the former^ 
simply considered, does not infer the latter. Hence it 
is often the case, that volitive perception becomes actual*^ 
ly present, without being succeeded by volition ; but vo^ 
lition never becomes actually present, without being im- 
mediately preceded by volitive perception. The reason 
is, because, not only volitive perception, but also con- 
sent, are both of them essentially prerequisite to the ac- 
tual existence of volition. For the Deity, the Supreme 
Universal Agent, who, by the exertion of his own pow- 
er, produces every effect, never introduces volition, re- 
lative to any finite mind, without the previous ^r^e con- 
sent, of the mind itself, to its introduction. Therefore, 
if any volitive perception, or even choice or preference, 
resulting from any motive whatever, should, at any time, 
be actually present, it will not follow, merely from this 
that volition will be the consequence. For consent, as we 
have just observed, must always be brought into the ac- 
count, as being essentially prerequisite to volition. There- 
fore, the Deity, who regards every thing as being exactly 
what it is, always does, whenever he exerts his power for the 
production of volition, have a regard to the consent of the 
individual mind, to which the volition has a peculiar rela- 
tion. And that he never will produce any volition, with- 



{^hap. XIV.3 ON volition: S67 

out a previous consent of the mind, will be evident to any 
one, who duly considers the following principles. 

1, There is, and always has been, in the hand of the 
Deity, a balance of power, relative to every future voli- 
tion, that ever can be present, in any future time, except 
the time immediately succeeding the present. For, the 
want of such a balance of power, universally implies 
the want of a possibility of all future volition, 

2. There is an absolute general necessity, that the fi. 
nite mind, having been once actually introduced inta 
existence, should give its actual consent or dissent, re- 
specting the introduction of its own volition, by agreeing, 
with the possibility of its being introduced, or by agree- 
ing with the possibility m the opposite scale. The Dei- 
ty, as long as he actually retains a balance of power, rela- 
tive to future volition, leaves the individual mind, to 
which the volition belongs, perfectly free to take either 
side, without subjecting it to any, even the least degree 
of necessity, respecting which side, in particular^ it 
shall actually take. He does,, ho *\ ever, absolutely re- 
quire, 171 general, that it should take one side or the 
other. Hence it follows : 

3. That if it should not agree wtth the possibility o^ 
volition's being introduced ; then it will agree with the 
possibility on the opposite side ; and then the Deity will 
not introduce the volition. Therefore, it follows uriiver-- 
sally, that the Deity never will introduce any volilioa 
without the previous consent of the mind. Hence we 
may have universal and absolute certainty, with regard to 
what the Deity will do, and what he will not do, respect- 
kig the introduction of volition. For according to the 
previous free consent of the individual mind, to which 



568 ON COMMON VOLITION. [Part Ili. 

the volition belongs, he will introduce the Volition ; but 
he m\\ not introduce it widiout such consent. Con- 
sequently ; we may know, with full assurance, what 
we have to depend on, with regard to the conduct of 
the Supreme Agent, in his dealings with us. He has 
our eternal destinies, absolutely in his own hand. To 
him all power belongs, and he is the Universal Cause of 
every effect. With our consent he will, by the exer- 
tion of his own power, produce in us su ch volitions, as 
are essentially requisite, in order to infallibly secure the 
jife of our souls, and make us completely happy, in the 
endless enjoyment of himself. But if we will take the 
opposite side, and persist in refusing to give our consent 
to his introducing such prerequisite volitions, as are ab- 
solutely necessary, in order to our final welfare ; then he 
will shortly turn the scale against us, in such a manner, 
as to leave no possibility of our having any happify- 
ing connexion with him, nor of his ever extending to us^ 
any favourable regards Hence \y^ may see what infinitely 
important consequences depend on our consent, or dis- 
sent, with respect to the mtroduetion of volition. 

We shall now proceed to consider the two distinct 
kinds of volition, viz. common and special, which haver 
already been mentioned. Common volition always ha^ 
for its object, that kind of existence, which ;s called vo- 
luntary motion ; which kind of motion is not capable of 
btting communicated to any part of matter, but only the 
sensorial extremity of the nerves of an animal body* It. 
is by common volition, that this kind of motion is trans- 
mitted from the future to the present ; and being thus 
transmitted, is communicated to the extremity of the 
nerves ; and then it is, by a mechanical operation trans* 
ferred, in an external diregtiou, to different parts of the 



Ghap. XIV] ON COMMON VOLITION.' 569 

body, and from thence, to all those surroundhig objects, 
with nhich the moving parts of the body are immedi- 
ately connected. All voluntary motion, in the first be- 
ginning of it, is perfectly immechanical ; not originating 
in any present motion, that actually exists, in any part of 
the material system ; but it flows direcdy from the fu- 
ture, that inexhaustible fountain of possible existence* 
We have called the future an inexhaustible fountain ; be- 
cause the Deity, being invested with Omnipotence, has 
all power ; and that, which, when considered as being in 
his hand, is called power^ is, v/hen considered with re- 
spect to particular existence, the same as possibility, \nd 
possibility, in its relatiori to existence, is not confined to 
present objects, but has a real relation to the future, as 
well as the present. Hence results a distinction between 
actual and possible existence. For though all actual ex- 
istence is possible ; yet all possible existence is not actu- 
al. Because actual existence includes only what is pre^ 
sent ; but possible txistence includes not only that which 
is present, but also, that which extends forward through 
endless futurity. Therefore, the Deity has, in his own 
power, all at once, that is, in the present time, not only 
all the actual existence, which immensity contains, but 
likewise all the possible existence, which is contained in a 
whole* eternity. Hence he can transmit, from the future 
to the present, new existence, and change of existence, 
in endless succession, and infinite variety. Of what in- 
conceivable importance, then, it is, that thrr eternal series 
of effects, resulting from the exertions of his power, 
should, with respect to us, be on the favourable side ! 
And, that this may be the case, we must take the right 

side of his pvxver ; or, which is the same thing, wc must 

Z 3 



570 ON COMMON VOLITIOW. £Part Irt. 

form all our mental agret7ne7its according to his direc^' 
tion. We have cbstrvcd : That there is a distinction be- 
tween possible and actual existence. This remark, how- 
ever, has a particular reference to the system of mutable 
existence. For, with respect to the immutable system 
of infinite perfection, the rtmark will not apply. Because 
in that glorious system, which essentially belongs to the 
Deity, and is peculiarly his own, all /?05^z6/^ existence is 
perfectly coincident with actual. He, therefore, now ac- 
tually possesses, and will for ever unchangeably possess, 
the whole absolute sum of all possible good, that immen- 
sity and eternity contain : and all this, with respect to 
him, is infallibly secure. 

Voluntary motion, in its origin, is, as we have said, 
perfectly immechanical. And this is also the case, with 
respect to all natural motion, or the motion of such re- 
volving bodies as compose a planetary system. For nei- 
ther of these two species of motion is produced by any" 
iind of impulse, as all mechanical motions are. Both 
natural and voluntary motion are derived immediately 
from the future. Their respective causes, however, are 
perfectly distinct. For the cause of natural motion, ac- 
cording to what has been particularly shown, in a prece- 
ding part of this work, is matter i but the cause of vo- 
lurtiiry motion is common volition* As a prerequisite to 
this kind of volition, there must be a volitive perception, 
consisting in an idea of the motion, which is to be intro- 
duced. Then, in the separation of this idea from k^real 
objecty the volition itself consists. The real object of the 
idea, in this case, is not actual, but it is possible^ existence j 
consisting in a certain degree of motion, which is to be 
transmitted from the tuiure to the present. In order;, 



Ctiap. XIV] ON COMMON VOLITION. 571 

therefore, to have a proper understanding of this subject, 
and a clear view of what it is, that renders common voli- 
tion efficacious, the following general principle must be 
considered with special attention, and the truth of it ad- 
mitted and retained. The principle is this. Ail existence^ 
respecting which there is a possibility of its being pre- 
sent, m either actually present or future. Here, then, we 
have an alternative proposed, which is of such a nature, 
that if we reject one side, we must unavoidably admit 
the other, If, therefore, with regard to any existence, re- 
-specling which there is a possi'Hity of its being present, 
it should be denied, that it is actually present ; then it 
must be admitted, that it is future. Consequently, if it 
should be denied, that it is future ; then it must be ad- 
mitted, that it is present. That voluntary motion, is some- 
thing, respecting which there is a possibility of its being 
present, is too plain to admit a doubt. For we have seen, 
and felt, the invincible evidence of this truth, in more 
than ten thousand instances. But if there is any one, who, 
in pretence or reality, is doubtful with regard to its being 
true, that there is a possibility of voluntary motion's be- 
ing present, he must be given over, as being in a hope- 
less condition ; or dt^alt with, as the physician would deal 
with a patient, exhibiting the symptoms of an incurable 
disease. 

The preparatory observations, that have been made, are 
sufficient to open the way to give a distinct view of the 
subject, now under consideration ; or to show wherein 
consists the nature, and whence results the efficacy, of 
common volition, or that, by which voluntary motion is 
produced. Let it, then, be observed : 



572 ON COMMON VOLITION. [Part HI. 

First ; that all volition, whether common or special, uni- 
versaily consists in the separation of volitive perception 
from its real object. 

Secondly ; that it is the universal nature of all volition 
to produce the want of its object. For, since there is a 
correspondence or agreement subsisting between volitive 
perception and its real object, at the time when the voli- 
tive perception is actually present ; therefore, when the 
volitive perception comes to be separated from its real 
object, then, because an equal will be separated from its 
equal, nothing will remain. Thus ; let m be the real Oobject 
of volitive perception ; and let the perception, that agrees 
with m^ be w. Then it is evident, that by the separation 
of n from m, the want of m will be produced.- For 
since n^=^m ; therefore, m — n=.0. Hence it is evident, 
that it is the nature of all volition, because it consists in 
the separation of volitive perception from its real object, 
to produce the want of the object itself 

Now let the preceding principles be applied to com- 
mon volition, the real object of which is voluntary mo- 
tion ; and the volitive perception, which correspends to, 
or agrees with, this real object, is an idea of voluntary- 
motion ; it is an idea, for instance, of the motion of the 
hands or feet, &c. Now since voluntary motion is an 
existence, respecting which there is a possibility of its be- 
ing present ; therefore, it is either actually present or fu- 
ture. But, previous to volition, voluntar}' motion is not 
actUciUy present. It is evident, therf fore, that, previous 
to volition, voluntary motion is future. But it is the na- 
ture: of volition to produce the want of its object. As 
far, theretort, as comnu^n volition is admitted, voluntary 
motion will be wanting in the future^ and consequently 



Chap. XIV-3 ON COMMON VOLITION. 573 

will be actually present. Hence it is evident, that tht De- 
ity, by producing, according to the previous consent of 
the mind, common volition, transmits a correspondent de- 
gree of voluntary motion, from the future to the present. 
Which ni'^tion, being communicated to the internal ex- 
tremity of the nerves, as the first link of the wonderful 
chain, is then, by a most curious mechanicul process, 
transl'erred to different parts of the living machine, and 
from thence to contiguous objects, in the external sys- 
tem of matter. 

The preceding observations, being considered with 
strict and impartial attention, will open to view an exten- 
sive prospect of the reason and foundation of that won- 
derful and amazing intercourse, which is continually and 
mutually carried on, between the material and the mental 
system. Ihe grand instruments, which the Supreme 
Agent, the Universal Cause of all effects, uses for this 
pui'pose, are motion and perception. That endless diver- 
sity of particular existences, which belong to the great 
Jehovah's universal dominion, are not considered by him 
as being mere cyphers ; neither are they passed by un- 
noticed and unregarded. But he, who always views 
every thing as it is, in reality, takes a most exact account 
of them all, even to the minutest particular, in the vari- 
ous exertions of his power. The mind can give, or with- 
hold, its consent, relative to the introduction of volition ; 
and according to its conduct, in this respect, things will 
take, one way or the other, a very different, and even an 
infinitely different, turn. If we consult the historical re- 
cords of former ages, or take a view of the present state 
of mankind, and the world, which they inhabit, we bhall 
be presented with an extensive prospect oi the amazmg 



574 ON COMMON VOLITION. [Part 111. 

revolutions, that have been produced, and are still taking 
place, m consequence of those acts of the mind, which 
have an immediate relation to common volition. Hence 
we may see the surprising connexion, that subsists, and 
the wonderful intercourse, which is mutually carried on, 
between the two distinct worlds of mind and matter. 

We have already observed, that all volition consists in 
the separation of volitive perception from its real object, 
and that it is the nature of all volition to produce the 
want of its object. There is, as we have said before, an 
essential distinction between common and special voU« 
tion. The object of the former is future^ and consists 
in that kind of possible existence, which we call voluntary 
motion ; but the object of the latter is present, and con- 
sists in possibility itself, t\^n that posse bility, which 
relates to the eternal happiness of the soul, in the future 
world. Common volition may result in consequences, 
implying temporal good, or eternal evil ; it may preserve 
or destroy the life of the body, but it has no connexion with 
the final welfare of the souL 

But though the effects of common volition, as far as 
they relate Xv- real good, are temporary, all passing away, 
like the morning dew ; yet even this kind of volition, 
considered with respect to the present state of things, 
is of a very extensive nature. For, by this, the tongrue 
converses ; the feet convey the body from place to place ; 
the hands perform their operations, great in extent, and 
numberless in variety ; bnoks are written and read ; 
knowledge is acquired ; societies are formed ; food and 
<^lothing are provided ; the necessaries, comforts, and con- 
veniences of life are procured ; cities are built ; armies 
are collected, battles fought, and peace restored; usefiJi, 



Chap. XIV,] ON SPECIAL VOLITION. 575 

thachines are constructed ; lands are cultivated, and ships 
are guided across the pathless ocean. But more solemn 
scenes present themselves to view, and strongly attract 
the intellectual eye. The mind has not only a relation 
to the present state of things ; but also to another^ infi- 
nitely more important ; of a nature the most permanent 
and of duration without end. And this endless state is 
to receive its whole complexion, of bright or gloomy, 
from Ihe actual existence^ or from the wanty of special 
VOLITION ; to the consideration of which we now pro- 
ceed. 

The grand object of special volition is the absolute 
possibility of being eternally happy. This object is pre- 
sent^ and is the same as that glorious truth, which coa- 
st itutes the Second of the Three adorable Subsistences 
that are essential to the existence, the nature, and the per- 
fections of the Living God. The volitive perception, 
that corresponds to this object, is practical faith. Spe- 
cial volition (according to the definition of volition ia 
general) consists in the separation of the correspondt nt 
perception from its real object ; or, which is exactly the 
same thing, it consists in the e-x^rc/W of practical faith..,. 
It is the nature of Special volition, as well as that of the 
other kind, to produce the want of its object. There is 
however, a very remarkable distinction between these 
two kinds of volition, relative to the manner of their re- 
spective operations. For it is the nature of one, to pro- 
duce an immtdmte eff'^ct^ according to its degree, whether 
that is great or small ; but the other, in case there is only 
^n imperfect degree of it, will not produce any effect..,,. 
It is die nature of it, therefore, either to produce a per- 
fect effect, or no effect at all. And the grand thing to btf 



576 ON THE CONDITION OF THE SOUL. [Part ill. 

done by it is to introduce the security of the eternal hap- 
piness of the soul. But to speak of a partial or imper- 
fect security is inconsistent. The more imperfect the ex- 
ercises of practical faith are, the greater must be the jium- 
her of those exercises, that they may, in the final result, be 
eifectual. In order that special volition should produce 
any effect, so as to secure the soul, it must either be per^ 
fect^ at first, or there must be a continue d series, till the 
whole amount becomes the same as one perfect volition,,,. 
If you inquire, What safety a person can have, while he 
is engaged in a series of exercises of practical faith, each 
of which is, when considered by itself, imperfect ? The 
answer is. That he can have no safety, not even in the 
least degree, till the grand object is completely accom- 
plished, and he is actually united, by an indissoluble union, 
to the glorious Redeemer. 



CHAPTER XV. 

ON THE INFINITE DANGER WHICH ATTENDS THE SOUL, IN 
THE FIRST STAGE OF ITS EXISTENCE ; AND THE ONLY 
WAY OF ITS ESCAPE. 

J^N the immutable system of infinite perfection, there 
are three things, which must be strictly observed, and 
always kept in view. First : there is, in reality, such a 
thing as B E I N G completely a?id eternally happy. Secondly : 
there is one possibilify of being completely and eter- 
nally happy. Thirdly: there is another possibility 
of being completely and eternally happy. The two first 
of these three subsist in the present time ; and the 
THIRD, in 2< future eternity : and each of them has an 



Qbap. XV 3 



IN Its NATURAL STATE. ' 577 



essential relation to the Infinite Mind.... the one only 
liiviNG AND TRUE GoD. They are all of the very same 
Talue and importance as the ever blessed Jehovah him- 
self, and are, therefore, infinitely worthy of (he same re- 
gard. These three glorious and adorable subsistences 
havej not only an essential relation to the One Supreme 
Universal Agent, but also, an actual relation to finite free 
agents. There is^ also, one original principle [\n distinc- 
tion from the three, that have already been mentioned) 
consisting in the possibility of being eternally miserable* 
which, with all its attendants, is peculiar to the muta- 
ble system. The first of the three Subsistences we de- 
nominate the Father ; the second, the Son, the Media- 
tor, the Saviour, or the Redeemer ; and the third, the 
Holy Spirit, the Sanctifier, or the Comforter. Ajid 
the original possibility of being eternally nliserable, we 
call the evil spirit, the adversary, the destroyer, or " the 
p: wer of darkness." (Col. i» 13*) These several 
things, which have now been mentioned ; viz. the three 
adorable .Subsistences, which are essential to the Divine 
Nature ; and the possibility of evil, which is peculiar to 
the mutable system ; are to be considered, not as mere 
abstract entities, in a metaphysical system of ontology ^ 
but as practical principles., »,tyQ.n fundamental principles 
of action^ both, in respect to the Deity, and also, in re- 
spect to the finite mind. For it is evident ; Tl^^it nt i- 
ther the finite j nor the Infinite Mind can act, without 

POWER or POSSIBILITY. 

The immutable system of infinite perfection is called 
^^ Heaven ;" the mutable system, considered as con- 
taining the principles of good and evil, is calkd 

^' earth," " the world," or, *' tins world ;" but, consideT« 

A 4 



^78 ON THE CONDITION OF THE SOOL, [FaPt II^v 

ed, as containing no principles, but only those of evti, is 
called *' /ic//." Heaven, to which the glorious, and ador. 
able principle of eternal happiness, together with every 
subordinate principle of good, essentially belongs, is in a 
state of irreconcileable warfare with the principle of eter- 
nal miserv, and with all its attendant subordinate princi- 
ples of evil r which priyicipks were, before finite agents 
had formed any connexion with them, perfectly harmless ; 
but now, since a connexion of this kind has, in some in- 
stances, been actually formed, they have become in^nitely 
hurtful ; and are, therefore, of an intirely different nature 
from what they were, in their original state. " And the 
angels, which kept not their first estate, but left their own 
habitation, he hath reserved in everlasting chains, vmder 
darkness, unto the judgment of the great day." (Jude 
ver. 6,) ^' And there was war in heaven ; Micliael and his 
angels fought against the dragon ; and the dragon fought 
and his angels. And prevailed not ; neitlier was their place 
found any more in heaven. And the great dragon was 
cast out, that old serpent called the Devil, and Satan ^ 
which deceiveth the whole world : he was cast out inta 
the earth and his angels were cast out with him." (Rev. 
xii. 7, 8, 9.) Hence arises the infinite importance of pay- 
ing a most serious and seasonable regard to the following 
exhortation. " Be strong in the Lord, and in the power 
of his might. Put on the whole armour of God, that ye 
niiiy be able to stand against the wiles of the devil. For 
we wrestle not against fiesh and blood \ but against prin- 
cipalities, against powers, against the rulers of the dark- 
ness of this world, against spirtual wickedness in high 
places. Wherefore, take unto you the whole armour of 
God, that ye may be able to withstand in the evil daVf 



uJh«p. XV.] IN ITS NATURAL STATE. 579 

and having done all, to stand. Stand, therefore, having 
your loins girt about with truth, and having on tlie 
breast*- plate of righteousness; and your feet shod with 
the preparation of the gospel of peace ; above all, taking 
the shield of faith, wherewith ye shall be able to 
quench all the fiery darts of the wicked. And take the 
helmet of salvation, and the sword of the Spirit, 
which is the word of God* Praying always with all 
prayer and supplication in the Spirit, and watching there- 
unto with all perseverance and svipplication for all saints. '^ 

(Eph. vi. JO 18.) 

From the particular observations, which have already 
been made (chap, iv.) respecting the nature of life and 
death, in relation to the soul, you may see, at one view, 
on what its eternal destiny intirely depends. Faith or 
falsehood will introduce it, and that, within a short timej 

into a fixed and endless state of happiness or misery 

And now, if you have, in any measure, felt the weight of 
this most solemn and interesting subject, you cannot re- 
main indifferent, with regard to the all- important inquiry, 
respecting the present particular state of your own 
SOUL. To such an inquiry we can, at once, give, in po*. 
sitive, absolute terms, a general answer. You are now^ 
cither in a confirmed state of eternal life, or else, in a 
middle state, between that of eternal life, and that of eter- 
nal death. For, if by having experienced the regene- 
RATING inflitences of the Holy Spirit, you have actually 
*' passed from death to life ;" then the question, not only 
as it relates, in general^ to your for ever continuing to ex- 
ist, in futurity, which was unalterably decided, as soon as 
you commenced your being, but also, as it has a spe cia 
/elation to the peculiar kind of existence, which you will? 



580 on THE CONDITION OF THE SOUL, [Part III. 

through a whole eternity, retain, is now brought to a 
most happy decision ; a decision, which no power, with- 
in the utmost extent of the absolute universality of things, 
can ever reverse. For the possibility of eternal death, 
and, with that, the possibility of all essential evil, having^, 
from the infinite love of the Father of mercies, through 
the mediation of the glorious Redeemer, been once re- 
moved or destroyed, by the special counteractive influ- 
ence of the Holy Spirit, can never return. The irrecon- 
cileable adversary of your soul has now fallen, never 
more to rise. And though it may be the case, that in 
your short journey through the present temporary life^ 
you will meet with some occasional evils ; yet amidst 
them all, having an indissoluble union with the Mediator^ 
you never can receive any essential harm. And evea 
natural death, the last enemy, which you will ever have 
to encounter, can do no more than to subject you to a 
momentary pain. And having, in this last conflict, had 
all your enemies completely subdued, the bright scenes 
of eternal glory, spread out into a boundless prospect, 
perfectly free from all defilement of sin, and every shade 
of sorrow, will present themselves to your astonished 
viev/. Then, blessing the day, in which your infant 
eyes first opened on the light, you will, with unspeaka- 
ble joy, adoration, and praise, behold, in a manner, ii\ 
which you never beheld before, the smiling face of that 
infinitely amiable Being, who first gave you existence ; 
and whose friendly hand safely led you on, through the 
various stages of your introductory state, to those realms 
of happiness, respecting which, all description fails, and 
which, imagination itself, has no power to conceive..... 
But if you have reason to conclude^ that the case, which 



-a^ap. XV.] m ITS NATURAL STATE. 5Bl 

has now been exhibited, is not applicable to yourself) 
then you must be considered, as actually belonging, at 
present, to that class, to whom the other part of the ge- 
neral statement will particularly apply. The general 
statement, you may remember, was this ; viz. That you 
are now, either in a confirmed state of eternal life, 
or in a middle state, between that of eternal life, 
and that of eternal death. That 3^ou now belong 
to the number of thpse, to whom this general state- 
Hierit will apply, i& evident; because, it is certain, 
from your bting yet an inhabitant of the present 
\vorld, that you aie not now to be numbered with that 
class, who, having persisted in a course of impenitence 
and unbelief, to the final close of life, have actually en- 
tered into a confirmed state of eternal death. Hence it 
foilov/s ; that if your final destiny, respecting the parti- 
cular mode of your existence, through endless futirity, 
has not been already fixed, on the favourable side ; then 
it is not now actually fixed, on pltker side ; neither oii 
that of eternal life, nor that of eternal death* And, con* 
sequently, you now actually belong to that class, who are 
in an intermediate state, between the two infinite extremes. 
And since this is very far from being an uncornmon case, 
we shall now assume it as a statement, and, accordingly, 
proceed to make some observations on the subject, to 
which the assumed statement will lead ; a subject of the 
most solemn and interesting importance, to every one, 
to whom it will particularly apply. 

Since this is a subject, in which the life of your soul 
is immediately concerned, we presume that no reasonable 
occasion of offence will be given, or can be received, if 
it should be treated in a way of close application, attend- 
ed with all that friendly plainness, and benevolent affec- 



SB2 ON THE CONDITION OF TIfE SOUL, [Part III. 

tion, which its nature and importance justly require..... 
And the propriety of adopting such a method will evi- 
dently appear, when it is considered, that we are now 
drawing near to the close of that work, some part of 
which, at least, if not the whole, of what is contained in 
the preceding pages, you are supposed to have already 
perused, with candour and careful attention. We shall, 
therefore, here exhibit to your view the real nature of the 
actual state, lo which you now belong, and from which 
you must, very soon, make a most solemn and a final 
transition into that of endless life, or endless death, which 
will be necessarily implied in your future destiny ; to meet 
which, you are every moment advancing forward^ as fast 
as your precarious life is passing away. And, therefore, 
of your continuance in your present unsettled condition, 
in which you are suspended between the two infinite 
extremes of eternal happiness and misery, by that ba- 
lance OF POWER, which yet remains in the hand of 
Him, " who is able to siove and to destroi/y'^ " the tim^ 

IS SHORT." 

With rapid speed the fleeting minutes fly, 
And teach this lesson.... Mortals, learn to die I 
Each beating pulse leads on to certain death ; 
And life is shortened by each flowing breath. 

According to the statement, that has been made, and 
which is considered as being applicable to 7/our particu- 
lar case, you are now attended with the Mediator; and 
you are, also, at the same time, attended with the adver- 
sary ; and, therefore, you are in a state of spiritual death> 
which, in the very nature of it, universally implies a ta*f- 
tal destitution of eternal life, or tl^at, which peculiarly be? 



Cliap. :?^.3 IN ITS NAltJRAL STAtE. 5^3 

tongs to every one, who has, by a living faith, been actu- 
ally united to the Mediator. Your being thus in a state 
of spiritual death, does not imply the intire want of all 
life of every kind ; for such a supposition v/ould direct- 
ly contradict the particular statement of your case : but 
it implies, that you have no security, and no life, that 
extends beyond the present transitory scene of things ; 
you have nodiing, that has any connexion widi eternal 
life. For, without an indissoluble union with the Saviour, 
there is not any thing whatever, not even perfect huW" 
€ence^ that implies any kind of life, but only what is of a 
temporary nature. 

In consequence of your having the Redeemer, for your 
attendant, you are preserved from immediate destruction^ 
and have one kind of life ; even that, which, as long as 
it is actually continued, is of infinite importance ; Be- 
cause it is the foundation, and the only foundation, of 
your ever obtaining that eternal life, w^hich is now intire- 
ly wanting. For if you should lose the life, you now 
possess, or, which implies the same thing, if you should 
once be forsaken by the Saviour, then, your whole founda* 
tion being removed, you would instantly meet with an 
inevitable, and irrecoverable fall ; even beyond the read* 
of the arm of mercy, and beyond all possible influence 
©f any restoring power. Because the reconciling of con* 
tradictions never has been, and never will be, admitted 
into the boundless system of infinite perfection, nor any 
system, over which the God of truth presides. And, 
since it implies an absolute contradiction, that you should 
ever have any safety, as long as you continue in your pre^ 
sent condition ; or, which is the same, as long as you are 
attended with the Saviuur, together with the deelroyera 



554 ON THE CONDITION OF THE SOUL, tPart liii 

you are therefore, every moment, exposed to danger, in- 
conceivably great. And this danger equally attends you?, 
at all times, and in all places, wherever you are, or what- 
^ver you do ; even in all your hours of seriousness. Or 
levity ; amidst all the labours, or amusements of the day^ 
and the slumbers of the night. And this danger is of 
such a nature, that it never can be diminished gradually^ 
or by successive degrees* Therefore, through all your de- 
vout seasons of hearing, reading, meditativ»n, and prayer; 
notwithstanding there being the strictest propriety, and 
the greatest importance, of your attending, with the mo^ 
persevering diligence, to exercises of this nature, your 
danger, till it is intirely removed, remains equally the 
same. The reason is, because such is the nature of your 
case, as never to admit Siuy mediwn between infinite dan- 
ger, and perfect safety. For there is no medium between: 
spiritual death and eternal life. And since your infinite 
danger results intirely from your being in a state of spirit- 
ual death ; it is evident, therefore, that as long as you 
actuall} continue in this state, you never can have any 
security. Consequently, if the time should ever arrive, 
implying the happy period of your having " passed front 
death unio life," the transition will be, not gradual^ but 
instantaneous ; that is, you will immediately pass, from 
your present state of infinite danger, into a perfectly new 
state of infallible security* And this change is what is 
called " the new birth,'' or " regeneration," without which 
none can enter into the kingdom of heaven. And, be» 
ing once introduced into this new state, there will, in the 
very nature of the case, be implied an absolute impossi- 
bility of your ever falling away. Having eaten o^ the 
bread, and drunk of xhp water, of life, you can never 



Chap. XV.] IN ITS NATURAL STATE. 585 

perish by hunger nor thirst. (John iv. 14. vi. 51.) But 
we must return to the consideration of your present, ac- 
tual state, in order to point out the only way of your 
escaping from that infinite danger, to which youare;^now, 
every moment, in all situations, whether of action or of 
rest, most imminently exposed. For there really is, ac- 
cording to the present state of the case, a way for your 
escape, and something for you immediately to do, even 
amidst all the infinite danger, in which you are now in- 
volved. Consequently, there is a proper foundation for 
making to you, considered as being in that very statVy in 
which you now actually are, a rational address, with re- 
gard to this inexpressibly important, and inconceivably 
interesting subject. And you also, f)ot withstanding your 
now actually being totally destitute of that life, which a 
union with the Mediator implies, yet are still a moral agent, 
and have a foundation of obtaining that kind of life, 
which is now intirely wanting. 

You are, as we have said, in a state of *' spiritual death ;'*' 
and we have made use of this complex term ; because 
no one simple term^ expressive of the sa[ne thing, is to be 
found in the language. Notwithstanding this, however, 
it will not be difficult to give you a clear and definite 
explanation of the term, according to the uniform sense 
in which we alw^ays mean to use it. By your being in a 
state of spiritual death, then, is alwws to be understood, 
your being actually attended with the original principle 
of all esential evil, consisting in the possibility of being 
eternally miserable. No evil is ever implied in this ori- 
ginal principle, considered absolutely in itself ; but it is 
in the agreement of the finite mind with this principle^ 

th^t evil itself universally originates. And, for the pur* 

B 4 



586 ON THE CONDITION OF THE SOUL, [Part liL 

pose of expressing this agreement, we have a simple, 
definite term, viz. the term, sin ; which universally con^ 
sists in ** the transgression of the law," that strictly and 
absolutely prohibits all agreement of the finite mind with 
any possibility of evil. 

The original principle of good, consisting in the pos- 
Ability of being eternally happy, is the whole foundation 
of all the happiness, in the universal system. And not 
only so, but this principle, considered in itself, is infinite* 
ly valuable and important. The principle of evil belongs 
only to the mutable system ; for it is such, in its own es- 
sential nature, that it must necessarily be eternally ex- 
cluded from the immutable "System of infinite perfection. 
But the original principle of good, consisting in the pre- 
sent absolute possibility of being eternally happy ,f is es- 
sential to the immutable system, and extends ateo to that 
system, to which finite free agents, in the first stage of 
their existence, belong. This principle, therefore, is not 
only essential to the existence, the nature, and the perfec- 
tions of the one only living and true God, and conse- 
quently is supremely worthy of the same regard as the 
Deity himself, but it is also the universal, and the only 
Metiium, through which the infinitely benevolent Parent 
communicates all the good, both common and special, 
that finite beings ever enjoy. 

From what has been observed, you may see the essen- 
tial and universal distinction between the original princi- 
ples of good and evil. By the former ^ the God of love 
confers all the good, and by the latter^ the Uod of ven- 
OEANCE inflicts all the evil, that finite beings enjoy or 
endure, in being happy or miserable. And here, by the 
God of love and the God of vengeance, i§ to be under^ 



Chap. itV.] IN ITS NATURAL ST\TE. 58? 

Stood the ONE eternal Jehovah, in different ways exerting 
his own power, according as the moral actions of finite 
agents, in his estimation, whose judgment is absolutely 
impartial, properly require* Which moral actions, though 
they are never the effect or consequence of any preceding 
cause, yet always have their whole foundation in the 
original principles of good and evil. And these original 
principles consist in that twofold power, with which He 
is invested, who sustains the character of being the 
" one law-giver^ who is able to save and to destroy/' 
(Jam. iv. 12.) 

If you have paid any proper attention to the preceding 
remarks, you will readily see the awful danger, in which 
your are now involved, and the only way of your esca^^e. 
You are, on one side, attended with the adversary, and 
are, thereby, intirely prevented from having the least de- 
gree of safety. You are, at the same time, attended, on 
the other side, with the Mediator, whereby you are 
preserved from immediate, irrecoverable ruin, and have 
a complete foundation for obtaining infallible and eternal 
security. Thus stands your case, at present ; but this 
state of the case is not long to continue. The irrevoca- 
ble decision of your final destiny is near at hand. For 

soon very soon, you will, by the effectual exercise of 

practical faith, have such efficacious influence of the Ho- 
ly Spirit, as to for ever destroy the adversary, with rela-» 
tion to yourself; in consequence of. which you will have 
an indissoluble union with the Mf diator ; and thus be 
unalterably confn med in a state of eternal life : Or, on 
the contrary, sin, while it continues to be in league with 
the adversary, will finish its work, by introducing a per- 
.fect degree of falsehood ; in which case, you will be in- 



5SS ON THE CONDITION OF THE SOUL, [Part Ilf 

tirely forsaken by the Saviour, and, consequently, be for 
ever left with the destroyer, and thus be unalterably con- 
firmed in a state of eternal death. And even now, while 
you are thinking on this av/iul subject, and deliberating 
on what is to be done, in this infinitely important affair...^ 
while you are raising difficulties, or entertaining doubts^, 
with regard to the question, Whether i/ou have any thing 
to do ; or whether any thing by you can be done ? you 
are, with all the speed, with which your moments fly, 
continually advancing forward to meet the solemn crisis. 
And there ts, every moment, as long as the adversary is 
present, infinite danger of your being for ever forsaken 
by the Mediator ; and being thus once forsaken, yoiu' 
final ruin will then instantly become inevitable. The Re- 
deemer will, indeed, continue to attend you, as long as the 
nature of your case will admit *y but then it must be con- 
sidered, that the state of your case may be so altered, and 
that very soon, as to render it necessary for him to depart 
from you, never more to return. If you inquire. What 
danger there is of this ? We answer : That if sin, while 
continuing to be in league with the destroyer, should only 
once introduce a perfect degree of falsehood (and it is 
now possible, that this may, at any time, be the case) then 
his dc^minion over you, the very nature of which is to 
be established by falsehood, will become unalterably con- 
firmed. And when you are once brought to meet this tre- 
mendous crisis, all your strength will utterly fail your 

heart cannot endure, nor your hands be strong, to resist 
this terrible visitation of divine vengeance. For the very 
nature of your case will then absolutely require, that yoti 
should be totally and eternally abandoned by " the Father 
gf mercies," and consequently, that the Saviour, who at- 



C^hap. XV.3 IN ITS NATURAL STTATE. 589 

tended } ou before, and warded off the threatened blow, 
should take his final departure, leaving you with the de- 
stroyer alone, to wear out an endless existence, in a state 
of hopeless misery ; continually increasing by progres- 
sive degress, in proportion as past time is for ever extend- 
ing its line of duration, so as to become equal to that^ 
which measures a future eternity. 

From what has been observed, you may see the rea- 
son, even that reason, which is founded in the ver\^ na- 
ture of things, why it is, that you must always continue to 
be in a state of equal, infinite danger, as long as the ad- 
versary remains present. You never can, therefore, have 
any safety, till he is destroyed. But this can never be 
done, but only by the efficacious, counteractive influence 
of the Holy Spirit. But this counteractive influence is 
not now present^ but is future^ residing with " the high 
and lofty One, that inhabiteth eternity," and can ne- 
ver be transmitted from the future to the present, as lono* 
as the Mediator continues to be present with the adver- 
sary. There is no possible way, therefore, to procure 
your safety, but only for the Mediator to depart, so as 
to RETURN AGAIN in the Holy Spirit, that thus the ad- 
versary may be destroyed. For, though the Mediator is 
now your attendant, and constantly preserves you from 
immediately Hilling into a state of irretrievable ruin, and 
is the only foundation of your being secured against such 
an inconceivably dreadful fall, and of your being intro- 
duced into a state of perfect happiness, and eternal safety ; 
yet since you have no actual union, nor any special con- 
nexion, with him, you are, therefore, in infinite danger, 
every day, hour, and minute, of your precarious life, of 
being intirelv and for ever forsaken bv him. For vou 



590 ON THE CONDITION OF THE SOUL, [Pa« Itl 

are also actually attended by the adversary, who is wak-^ 
ing only for sm to introduce, into your mind, a perfect 
deo-ree of falsehood, in order to have his dominion over 
you unalterably confirmed. And should this event, re* 
plete with unspeakable horror, be once actually realizedy 
and there is nothing, in the ordinary course of things, to 
render it impossible, nor, in any degree, improbable j then 
the Redeemer, having lengthened out his continued at- 
tendance with you, to the utmost extent of all possibility^ 
relating to the nature of your particular case^ will tiike 
his final departure, never, through endless futurity, to re- 
turn any more. 

Such, as has now been described, is your present situ* 
ation, and such is the infii^ite danger, to which you are 
continually exposed. Now what you want, what your 
case most urgently requires, and that, on which the life 
of your soul, for a whole eternity, intirely depends, is the 
efficacious,all conquering influence of the Holy Spirit tode- 
stroy that irreconcileable adversary, that now attends yoUp 
and is waiting for nothing but only for sin to finish its 
•work, by introducing a perfect degree of falsehood, in 
order to ensure your complete ruin, in a state of inter- 
minable wo. Certainly, therefore, of all the inquiries, 
that you will ever be capable of making, in time or eter- 
nity, the one, respecting the way, whereby that sacred in- 
fluence, of which you now stand in infinite need, can be 
obtained, is the most important. 

Now, since this sanctifying, saving influence, according 
to what has already been shown, can never be actually 
granted, as long as the Saviour continues to attend you^ 
at the same time -with the destroyer ; therefore, you must 
have that special volition, by which the Saviour will 



Chap. XV.] IN ITS NATURAL STATE. 591- 

be removed.. ..will fall, or, as it may be said, will die....^ 
Then, the Siiviour, thus falling.. ..thus dying, will actu- 
ally rise again.. ..will reaiiy revive, in that very ijiflueiice, 
which may, in this way, aiui never can, in any other way, 
be transmitted from the future to the present. This be- 
ing done, the destroyer will finally fall to rise no more. 
and theiefore, the whole foundation for sin to ruin your 
soul, will be for ever overthrown. Consequently, by- 
having, with the Saviour, a happy, vital union, which 
never can be dissolved, you will be in a confirmed state 
of eternal life, and thus be infalliby secured from that 
tremendous state of endless misery, to which you are 
now^ every moment, most imminently exposed. And 
should it be your inexpressibly happy lot, only once to 
experience this glorious, this j^jififnitely important event ; 
then all the changes, that can take place, in the present 
or the future, will never be able to separate you from the 
love of G(xl. And should this divine love be attended 
with such evidence, in your own mind, as the nature of 
the case admits, and properly requires ; then, while you 
are passing through the varying scenes of the present 
life, and all, which are to follow, in endless succession, 
praise will be your delightful employ. 

In praise you'll spend your mortal breath, 
*' And when your voice is lost in death, 

** Praise will employ your nobler powers i 
"Your days of praise will«ne'er be past, 
" While life and thought and being last ; 

*' Or immortality endures." 

Watts. 

But from this pleasing prospect, now existing only in 
possibility, we must return to the consideration of your 
preseiit actual condition. You have not yet passed over 



592 ON THE CONDITIONT OF THE SOUL, [Part III. 

the line, which now separates you from your final destiny 
....even that destiny, which involves, on one side, all the 
happiness, that can possibly be enjoyed, in the blissful 
reahns of eternal day ; or, on the other, all tlie misery, 
that can possibly be suffered, in the dark and dismal man- 
sions of endless night. 

You i\ow want information, respecting what is to be 
done by the Supreme Agent, and whar you have to 
do, in order to be conducted across, in safety, so as to 
find a fixed residence, for eternity, on the happy side..... 
But it must be considered, that information alone, even 
though tl^e greatest degree oi speculative knowledge should 
thereby be conveyed to your mind, will be intireiy in- 
sufficient. The grand experiment must be made, by fer- 
vent PRAYER, consisting ^ the exercise, and the repeat- 
ed, persevering exercises, of practical faith, in the glori- 
ous and adorable Redeemer. 

To the Deity belongs all power ; and to him, likewise, 
all exertion of power belongs. It is he, who, by the ex- 
ertion of his own power, produces every effect, both in 
the external and internal system ; whether the effect con- 
sists in matter or motion, perception or volition. "You 
are not, therefore, to suppose, tliat you have a particular 
power, exclusively belonging to yourself; consisting in 
something distinct and separate from the power of the 
Deity. Notwithstanding this, however, you are a free 
agent ; and your moral action consists, not in the exer- 
tion of any power, peculiarly your own, but in your 
AGREEMENT with onc term, or the other, of that two- 
fold power, with which the Deity himself has been eter- 
nally invested. Though it is he, who produces all 
your volitions ; yet he never produces any effect of thi^ 



fchap. XV.] IN ITS NATURAL STATE. 593 

kind, without your own previous free consent, consisting 
in the agreement of your own mind with that term of 
his twofold power, which has a special relation to the vo- 
lition, which is to be produced. This free consent of 
yours is such, in the very nature of it, that it never can 
be considered, as being the consequence, or effect, of any 
particular previous necessity. For, it always presup- 
poses a balance of power, in the hand of the Deity ; and 
while lie retains such a balance, necessity is, from the 
very nature of the case, intirely excluded. For Tvhen 
the Deity, by the exertion of his power, actually turns 
the scale, it is then, but not be/ore, that he introduces 
necessity. Hence it follows ; that you must be consi. 
dered, as being justly accountable for all the consequences 
of the actual existence, or^ the want of the existence, of 
your own volitions. 

If you should inquire, What is to be done, or what 
you have to do, in order to your consenting to volition's 
being introduced, by the exertion of divine power? The 
answer will be. That there is not any thing whatever to 
be previously done ; tliere is not any power whatever to 
be previously exerted. We do not say, that you have 
nothing to do ; for this is not the case. There is some- 
thing for you to do, and somethuig that you must do ; that 
is, you must give yoiir consent or dissent, respecting the 
introduction of volition. Since you are already in a state 
of actual existence, it has now become too late for you 
to say, that you will have nothing to do with the power 
of the Deity. For there is now an absolute and una- 
voidable necessity, in general, that you should actually 
agree, on one side or the other, with that pov! er of the 

Deity, which relates to your own volition. And it is a 

" C 4 



5ii4 ON THE C-ONDITION OF THE SOUL, [Part llh 

matter of the greatest importance, that you should do 
this, not merely in some way or other, without regarding 
whether it is right or wrong ; but that you should do it, 
stricdy according to his direction, and leave it wholly 
with him to exert his own power, in the production of all 
effects, and all consequences, just as he sees fit. For, as we 
observed before, all exertion of po\ver, and the produc- 
tion of every effect, belongs to him, and to him alone. 

Bui you may, perhaps, even after all, that has been 
said, still entertain a secret thought, that some power 
must be exerted. „.xh2ii some effect must be produced, 
in order to prepare the way for your actually doing what 
you are required to do* Let it be remembered, then, 
and always kept in view, that it is not any effect^ result- 
ing from the previous exertion of power ; but it is the 
very poxver itself^ that die Deity originally possessed, and 
has retained, from all eternity to the present moment, 
with which, as tlie very first thing to be done, you are 
to agree. And that you will, in some way or other, 
agree with the power of the Deity, is absolutely certain ; 
but the grand, the all important inquiry is, //oii; you shall 
do it f To this inquiry there is but only one proper an- 
swer, that can possibly be given, and that is this : That 
you should do it according to his direction ; that yoli 
should take the right side, and not the wrong. But if, 
contrary to his express command, you should take the 
wrong side ; then, since you are, at all times, absolutely 
in his hand, he has full power to make you answer- 
able, and most certainly will make you answerable, 
for all the dreadful consequences. But if, before all 
your liberty is irrecoverably lost, you should yield a sin- 
cere and effectual obedience to that ' one Lawgiver, who 
liable to SAVE ancj to destroy," by taking the right 



^hap. XV.] IN ITS NATURAL STATE. »095 

side of his twofold power, as it relates to endless futuri- 
ty ; then your liberty vviil, by him, be unalterably con- 
firmed, and he will, by the continual exertion of his own 
power, produce in you such volitions, as are essentially 
requisite to open the way for an eternal series of the most 
hap{)ifying influences of the Holy Spirit. Therefore, 
*' consider dihgently what is before you." (Prov, xxiii. 
1.) " Work out your own salvati6n with fear and trem- 
bling ; for it is God, who worketh in you, both to wifl 
and to do of his good pleasure." (Phil. ii. 12, 13.) 

Special volition, which consists in the exercise of prac- 
tical faith, and on the actual existence of which your 
eternal salvation intirely depends, is, of all others, the 
most important. There is, as we have already observed, 
an essential distinction between common and special vo- 
lition. It is the nature of the former to produce an im- 
mediate eiFect, just according to its degree, whether that 
is great or small ; but any imperfect degree alo7ie, of the 
latter will be intirely ineffectual. It is by special volition, 
and by that alone, that the saving irifluence of the Holy 
Spirit is to be transmitted from the future to the present. 
But then it must be remembered, that nothing less than 
a perfect degree, or what, on the whole, amounts to a per- 
fect degree, of special volition, will eventually be of any 
effect. The reason is^ because there is no medium be- 
tween a state of spiritual death, and that of eternal life. 
Hence it follows ; that there is no way of having your 
danger diminished, in the least degree, without having it 
perfectly removed. If you are sailing on the ocean, in a 
leakv vessel, you can have nosafetv, till vou actuallv reach 
the shorci 



596 ON THE CONDITION OF THE SOUL, [Part lU. 

The Deity has only one way to bestow salvation. And 
•with regard to this, He has a work, which is peculiarly 
his own. He has also prescribed a course for you to take : 
and to you he has assigned your own proper work^ no part 
of which can be performed by him. Not because he is 
defective in power ; but because his infinite perfection 
absolutely excludes the possibility of his having any thing 
to do with contradictions, to which Omnipotence itself 
has no relation. The Deity has never prescribed any 
course of action for you to perform, that properly belongsi 
to himself. Utterly vain, therefore, must be any expec- 
tation, that he will finish, \y\\diXyou leave undone, and that 
he will, notwithstanding your disobedience or neglect, 
produce the same train of consequences, as he would pro- 
duce, if you followed his direction, and duly performed 
the work which he has assigned you to perform. It is as 
much impossible, because it equally implies a contradic- 
tion, for him to perform any moral action, which belongs 
to a finite free agent lo perform, as it is for him to be 
changed from a Being of infinite perfection, and actually 
become a finite free agent himself. It belongs to the 
Deity, by the actual exertion of his own power, to pro- 
duce every effect, that ever is produced. But the moral 
action of a finite mind is not an effect^ resulting from the 
exertion of power, but it consists in the agreement of tlie 
finite mind with that very power itself with which the 
Deity has always been invested. It is inconsistent to sup- 
pose, That the Divine Mind should, at any one time, 
agree with any power, with which it never had any pre- 
vious agreement ; because it has always had an agree- 
ment with all power. But the case, with respect to the 
fioite mjnd, is essentially different ; for that can agree, iR 



Oliap. ZVO ^N ITS NATURAL STATE. • 59^ 

some future lime, with one term of the Deity's twofold 
power, with whieh it never had any agreement before ; 
whereas the Divine Mind now actually agrees with all 
the power, with which it ever can agree. Hence it fol- 
lows : that every moral action of a finite mind is some- 
thing;, that peculiarly belongs to the finite mind itself; and 
therefore, the action is of such a nature, as to render it 
as inconsistent to suppose, that it should be performed 
by the Deity ; as it is, that the Deity himself should be 
^finite moral agent. To you, as a finite agent, it pecul- 
iarly belongs to agree, in some future time, with one 
term of the Deity's twofold power, with which you never 
had any agreement before ; and it peculiarly belongs to 
him, as the Supreme, Universal Agent, to remit, at the 
time of your agreement, the opposite term, which, pre- 
vious to the given time, he had, from all eternity re- 
tained. 

Hence you may see, that there is something, which pe- 
culiarly belon^^s to finite agents to perform, as a condi- 
tion of salvation ; a condition, which cannot be dispensed 
with, on any account whatever. The Deity nev^r does, 
in any instance, require of finite agents the performance 
of any condition, but only what properly belongs to them, 
and which does not, and on account of his own infinite, 
immutable perfection, cannot, belong to himself. You 
may see, then, that there is something for you to do. 
And the grand, the all-important thing that you have to 
do, is what has a direct and immediate relation to special 
volition ; what has a direct relation to this, therefore, is 
the great work, which you have to perform ; and this is 
your very frst and immediate work. And now if you 
inquire, as the Jews once did, What you shall do, that 



598 O^ THE CONDITION OF THE SOUL, [Part 111. 

you might work the works of God? the same answer 
must be returned to you, as that, which was given to 
them. *' This is the work of God, that you believe on 
him, whom he hath sent." (John vi. 28, 29.) 

** The Father of mercies, and the God of all comfort," 
has sent the Mediator to attend you, and he is, even now, 
your immediate attendant ; otherwise, you would not be' 
in a land of hope, and in that state of life and liberty, 
which you now enjoy ; but you would, instead of this, 
be even now unalterably confined, in the dark and drea- 
ry regions of endless despair. And since the Saviour, 
who is the grand Object of all practical faith, is present 
with you, and, by being present, prevents the Destroyer, 
who is also your attendant, from involving you in im- 
jnediate destruction ; therefore, you may have " a very 
present help in trouble." (Psal. Ix. 1») You are not re- 
quired to look abroad in search of foreign assistance. 
** But the righteousness, which is of faith, speaketh on this 
wise, say not in thine heart, Who shall ascend into heaven? 
(that is, to bring Christ down from above ;) Or, Who 
shall descend into the deep ? (that is, to bring up Christ 
again from the dead.) But what saith it ? The word is 
nigh thee, even in thy mouth and in thy heart : that is, 
the word of faith, which we preach." (Rom. x. 6.) You 
may see, then, the great work you have before you ; a 
work, which has a direct relation to special volition, 
which volition is, as we have said, the same as the exer- 
cise of practical faith. Therefore, "Come; for all 
things are now ready." (Luke xiv. 17.) You may, 
perhaps, be ready to say ; That being now actually in aft 
unrenewed state, or in a state of spiritual death, you are 
intirely destitute of eternal life ; and, therefore^ that you 



Chap XV.] IN ITS NATURAL STATE. 599 

never can have any degree of true practical fi\ith,till yoTi 

are actually renewed or regenerated The Jirst part of 

your statement ; *' That, being unrenewed you are intire- 
ly destitute of eternal life," we shall readily admit ; be- 
cause it is evidendy true.., ..it is a most serious and awful 
fact. But the second part, which is supposed to be a con- 
sequence, deducible from the first; " That, being desti- 
tute of eternal life, you can have no degree of true prac- 
tical faith," wil3 not bear the test of strict and impartial 
examination. For, if this consequence should be admit- 
ted ; then the grand inquiry will be : In what way is that 
eternal life, which is now intirely w^anting, ever to be ob- 
tained ?....In what way is that infinite danger, to which 
you are now, every moment, imminently exposed, ever 
to be avoided ; Not by faith ; for that^ according to your 
statement, is to be wholly left out of the account, as a 
prerequisite, and is only to be brought in, as a conse- 
quence, of your actually obtaining that life and safety, 
which is now intirely wanting. Look at your own case, 
with this statement in view. You are now unregene- 
rate .; and are, therefore, intirely destitute of all life, that 
relates to endless futurity. And, leaving faith out of the 
account, which is done in your statement, there is no pos- 
sible way in the universal nature of things, in which you 
can ever be saved from that danger of eternal death, into 
which you are now continually liable to fall. For, with- 
out faith, even Omnipotence cannot save you ; because 
Omnipotence admits no power of reconciling contradic- 
tions. But, perhaps, you will say. That you do not mean 
to leave laith finally out of the account ; you are ready 
to grant, that faith is essential to salvation. Bu: then, 
you cannot be the subject of amj degree of true practical 



600 ON TilE CON'DITION OF THE ibOUL, [Part ill. 

faith, without first having eternal hfe. But according to thi^ 
statement of the case, yoii do, in reality, effectually leave 
iaith out of the account, as bsing the way, by which yoii 
are to be renewed. For, according to this, you have 
nothing to do, in order to esca|>e that infinity danger, t6 
which you are continually exposed, but only to wait, till 
your danger is actually removed, and f/ien begin to do 
that, which is noxv first to be done, in order to escape 
your danger. This is certainly a direct inversion of that 
order of things, which the Deity^ has established, and is 
inconsistent with that plan of operation, from which he 
will never vary. Though it is he, that produces every 
volition ; yet he always requires the previous consent 
of the finite mind, as an essential PREREQiJisiTE. But 
your situation is tod critical, and your time too precious 
to admit any longer disputation in a case so plain. The 
short opportunity, therefore, which yet remains, must be 
improved for the purpose of solenmly reminding you, 
That you have, even now, an infinitely important work 
before you. It is a business, " that demands dispatch.'' 
From the critical nature of your case, it is something, 
which most urgently requires your immediate atten- 
tion. And considering the present possibility of its be- 
ing done ; because the Saviour is now your attendant ; 
together with the infinite dangevy to which you are ex- 
posed, on account of the destroyer's being also pre- 
sent ; 

There is enough to m >ke your " hopes and fears 
" Start up alarm'd,and o'er life's narrow verge 
" Look down..,..Oi> wbai ? A fathomless abyss ; 
" A dread eternity !"..,. .Soon to be yours 1 



^hap. XV.] IN ITS NATURAL STATE. 601 

The great work, you have to do, and in which it is 
of the utmost importance, that you should be immedu 
ately engaged, is that, which has a direct relation to spe- 
cial VOLITION, which, as we have said, is the very 
same, as the exercise of true practical faith. And this 
kind of exercise is essentially requisite, in order that the 
Mediator may so depart as to return again, in the 
Holy Spirit, that the adversary may fall to rise no more, 
and the league of sin be utterly broken, by having its 
whole foundation, to ruin your soul, for ever removed. 

Though falsehood, to a very lamentable and alarming 
degree, even far beyond that, of which you have any 
proper, adequate conception, has already taken possession 
of your mind, and is continually gathering new strengdi; 
yet this dreadful disease of your soul has not formed its 
final ( risis ; it has not intirely extinguished the light of 
life ; but even now, the glimmering *' lamp holds out to 
burn." For sin has not yet finished its last work, by re- 
inforcing the adversary, with that perfect degree of false- 
hood, by which his dominion over you, would, if this 
was actually the case, be unalterably established; and 
therefore you, being utterly abandoned by the Media- 
tor, would, instead of being an inhabitant of the pre- 
sent world, where hope, of some kind or other, is your 
continual support, be involved in all the horrors of end- 
less darkness, and reduced to a state of eternal despair. 
But you are still alive ; and though the pulse of life is 
very faint, and there is, every moment, cc^ntinual dan- 
ger, too great to be expressed or conceived, of its beat- 
ing its last stroke ; yet you have, in this most critica' si- 
tuation, the Saviour for your attendant, who " will not 

break the bruised reed, nor quench the smoking flax.'^ 

D 4 



G02 ON THE CONDITION OF THE SOUL, [Part 111. 

(Math. xii. 20.) Notwithstanding this, however, being 
unrenewed, you are, at present, totaiiy destitute of eter-* 
nal life, and therefore, have no security against for ever 
losing your soul, by an irrecoverable fi 11 into a state of 
eternal death. And if you should onee lose your soul, 
not the wealth of a world, nor that of all the worlds, of 
which the universe is composed, could ever procure its 
redemotion. Herein, therefore, consists vour infinite 
danger. Ycu are continually liable to be iinally and fo? 
ever forsaken by the Redeemer ; because you have nf ver 
yet formed with him any vital, indissoluble union. It is 
indeed true, that as long as he remains with you, there is 
a foundation for true practical faith. But there is one most 
important consideration, which you must always steadily 
keep in view ; which is this ; That no imperfect exercise 
of faith, eonsidtred by itself alone ^ has any connexion 
with eternal life. Hence, if you have any one exer- 
cise, or even any number of exercises, even of true prac- 
tical faith, which, in the whole, amount only to an im- 
perfect degree ; then this alone, without any thing more,- 
will be intirely ineffectual. There must be a perfect ex- 
ercise, or a progressive series of exercises, amounting in 
the whole to a perfect exercise, otherwise it will all, in 
the final result, be oi no effect. " Then shall ye call upon 
me^ and ye shall go and pray unto me, and I will hearken 
unto you. Aud ye shall seek me, and find me, when ye 
shall search ior me with all your heart.'* (Jer^ 

xxix. ^'2y ^3,^ 

it is worthy of special observation : That there is a 
distinction 1 etween true practical faith, and that which is- 
of a saving nature. For, though the latter always implies 
the lormer ; yet the former does not universally imply 



Chap. XV] IN ITS NATURAL STATE. 603 

the latter. Hence it is, that there may be some degree, 
that is, an imperfect degree of true practical faith, pre- 
vious to the actual renovation of the soul, by the sancti- 
fying influences of the Holy Spirit. Consequently, it 
may, with the strictest propriety, be said : That there is 
apREPARATOTY WORK, whicli cvtu prcvious to regene- 
ration, it belongs to the unregenerate sinner to perform. 
Respecting this preparatory work, however, it must al- 
Wavs be remembered : That whatever advances are 
made, it will, if it should be left unjinished, be just the 
same, in X\\q final result^ as if noHimg had been done.... 
For, in order to a saving vital union with the Saviour, 
nothing less than one instantaneous exercise of a perfect 
degree of practical faith, or else i^ch a gradual series of 
progressive exercises, as will, in the whole, amount to 
the same, can ever be of any avail, in securing the soul 
from final ruin. The reason is ; because, in the very 
nature of things, it is impossible, that there should be 
any, even the least, degree of securitij^ without a perfect 
degree. And therefore, regeneration^ whenever it actu- 
ally takes place, is absolutely instantaneous. Consfquent- 
ly ; the soul can never be renewed^ in any measure.^ till it 
is wholly renewed. 

And now, you may possibly be ready to think, that, 
if it is really the case, that you can be the subject of any 
degree of true practical faith, even previous to your be- 
ing actually regenerated ; then it will not be very diffi* 
cult for you to accomplish the work, which you have to 
perform. It may, however, be much more difficult, than 
what you would, on a superficial view, be apt to imagine. 
It may be, that you have hitherto remained, in a great 
measure, a stranger to your own heart. Falsehood is of 



604 ON THE CONDITION OF THE SOUL, [Part III. 

a very deceitful nature ; a very large share of it, there- 
fore, may possess the mind, and yet, on account of that 
counter^ictive perception, consisting in speculative belief, 
of which we have spoken before, give it but very little 
immediate disturbance. And, this being the case, it is 
very often admitted as a harmless guest, and finds a quiet 
residence in the heart, even while it is continually doing 
incalculable injury, by perverting the truth, and thereby 
depriving the mind of that practical belief, which it would 
otherwise possess. Falsehood and practical faith are per- 
fectly inconsistent with each other. In the same propor^ 
tion, therefore, as the former prevails, the latter will be 
suppressed. But the case, with respect to speculative, 
or counteractive belioj^ is essentially different. For this 

may co-exist with a very great degree of falsehood 

Here, then, there is the greatest danger of your being 
deceived. For, if your mind was intirely divested of 
that speculative belief, which is now, by its counteractive 
influence, constantly contributing to your support ; you 
would, then, very sensibly feel the unrestrained operation 
of falsehood, producing uneasiness, anxiety, and distress. 
A person may, by some artificial means, palliate, in a 
great measure, a deep-rooted bodily disorder, with which 
he is affected, without making but little use of any genu- 
ine remedy, w^hich is calculated to remove the radical 
cause. And this may be your case, in respect to your 
mind. While you are continually deriving a temporary- 
support, from a variety of surrounding objects, on which 
you are placing your dependence, you may imagine your- 
self to be in a state of spiritual health ; or, that you have 
uothing worse to apprehend, than only a vtry slight dis- 
ease ; while, at the same time, you are, in reality, how- 



Qhap. XV.] IN ITS NATURAL STATE. 605 

ever insensible you may be of it yourself, attended with 
the most dangerous symptoms. 

But if you think, that you can, without any difficulty, 
accomplish the great work, which is absolutely requisite 
to be performed, in order to your being renewed, and 
having that indissoluble union with the Redeemer, by 
which alone you can have any title to eternal life, or be 
secured, in any degree, from that eternal death, to which 
you are now continually exposed ; then, there is no bet- 
ter way, and, indeed, no other effectual way, for you to 
have your mind impressed with a proper conviction, re- 
lative to the true nature of the case, than only that, which 
consists in your actually making the experimental trial. 
And it is a matter of the utmost importance, that this 
trial should be immediately begun, and, without inter- 
mission, pursued, till, by the special, efficacious influence 
of the Holy Spirit, you become actually united to the 
Mediator, in a union, that can never be dissolved. And, 
from first to last, it must always be remembered ; That, 
after all your exercises, and amidst all your varying cir- 
cumstances, whatever they may be, you never can, on 
any consideration, have any safety, till your case is really 
brought to this happy result. Always keep in view, then, 
the solemn consideration ; That the distance, which now 
separates you from that awful line, which forms the boun- 
dary between your temporary, and 3^0 ur eternal state, is 
very short, and is, every moment, growing shorter stilL 
Therefore ; 

" Be wise to-day ; 'tis madness to defer '^ 
" Next day the fatal precedent will plead ; 
" Thus on, till wisdom is push*d out of life. 
^< Procrastination is the thief of time 



6.Q6 ON THE SOUL'S FINAL [Part III 

« Year after year it steals, till al are fled, 

<* And to the mercies of a moment leaves 

" The vast concerns of an eternal scene. 

Y0UN6. 

Rest not, till your :5reat work is done ; 
The present hour may be the last; 
« Seiz'3 the salvation ere *tis past, 

" Nor mourn the blessing gone. 

" A SHOUT DELAY is ruin here ; 
" A closing eye, a gasping breath, 
" Shuts up the golden scene in death, 

« And drowns you in despair." 

Therefore, by the immediate, and the continued exer- 
cise of practical faith, prepare to meet your God, in such 
a manner, that you may be admitted to dwell in his hap- 
pifying presence for ever, when you have made, what you 
must very soon actually make, that most solemn experi- 
ment of exchanging your temporary^ for your eternal 
state* 



CHAPTER XVr. 



ON THE DEATH OF THE BODY, AND THE FINAL TRANSI. 
TION OF THE oOUL FROM TIME TO EiERNlTY. 



AVING in vesti seated the grand, original principles, 
which constitute a system of the most interesting prae* 
ileal importance to all perceptive beings, who ) et retain 
a capacity of being happy ; or, who have not intirely lost 
their only Saviour ; we shall now look forward to the final 
termination of the present life.,.. even to the awful borders 
of the visible, and invisible world. Respecting whicb 



Chap. XVI.] AND ETERNAL STATE. 607 

we shall, for the purpose of briefly disclosing the aston- 
ishing prospect of thofe ultimate consequences, which 
result from the leading principles, that compose the sys- 
tem, which has, in the preceding pages, been already ex- 
hibited, draw aside the inteivening vail. And, having 
taken a general view of those two am izing states of end- 
less happiness and misery, on the other side of diat irre- 
passable line, which divides time from eternity, we 
shall then brino; die contents of this volume (the product 
of many a serious hour) to a solemn close. 

We shciU, first, while sin is hastening to finish its work, 
by introducing such a degree of falsehcod, as to dissolve 
the vital union, accompany the body, in its short journey 
to the grave ; and tl>en attend the soul to its final resi- 
dence, in that eternal state, from which there is no return.. 

The greatest possible sum of real good, with the intire 
exemption from every evil, was perfectly consistent with 
the original constitution ot things ; and might have been 
for ever enjoyed by all perceptive beings; had not finite 
free agents, by their lawless conduct, interru[)ted the glo- 
rious harmony, and prevented the happy intercourse, 
which would, otherwise, have universally subsisted be- 
tween the mutable system of finite existence, and the 
imn.utable system of infinite perfection. But now " is 
the gold become dim," and "the most fine gold changed." 
(Lam. iv. I.) For sin, consisting in the transgression of 
that divine law, by which all finite free agents are abso- 
lutely prohibited from having any connexion with the 
01 iginal principle of evil ; that is, the destroyer ; or, the 
Deity's destroymg power, is performing a series of ope- 
rations, by introducing into the internal state of things, 
that falsehood, which, by progressive degrees, is contmu^ 



608 01^ THE SOUL*S FINAL [Part iiL 

ally preparing the way for natural death; consist- 
inff ill the iiitire derangement, and the total disorder of 
that most wonderful composition of organized matter, 
through the instrumentality of which, previous to this 
awful event, a mutual intercourse, or correspondence, is 
carried on between the mental and the material system. 
It is "sin when it is finished," that '"bringeth forth 
DEATH." For even after it has begun to operate, it does 
not all at once accomplish its whole work, on account of 
various temporary causes, both in the external and internal 
system, by the counteractive influence of which, it is, in 
some degree, and during some interval of time, impeded 
in its progress. But, at length, all counteractive influence 
intirely fails... ..Then actually arrives the solemn crisis.... 
when the soul, unalterably destinated to an eternal state 
of weal or wo, can no longer be a tenant of that mortal 
body, respecting which, no light can now enter the eye...* 

no sound salute the ear nor breath expand the lungs 

the circulating blood, meeting with a total obstruction, in 
every part, intirely ceases to flow the heart beats no 

more 

Thus, that wonderful composition, resulting from the 
peculiarly refined modification of material substance, more 
curicuslv wrought, and more highly finished, than all the 
other works of the great Creator, in the present world of 
matter, is wholly laid in ruins, and mingled with the com- 
mon dust. But the soul, being of an essentially differ- 
ent natui'Cy and not consisting of matter nor motion, either 
separate or combined, or modified in any possible way 
whatever, still retains, and will for ever continue to re- 
tain its own conscious existeace and personal idendity. 
•Destruction^ therefore, whenever it is mentioned with 



Chap. XVI.] AND ETERNAL STATE. 609 

reference to the mind, universally implies the intire loss 
of its life, and not the dissolution of its existence. The 
body being consigned to its lonely mansion in the si- 
lent tomb, we shall now proceed to a brief considera- 
tion of the final state of the soul; after having intro- 
duced a few preliminary observations, respecting the pro. 
priety and importance of the use of figurative language 
on this solemn subject ; in order that reason and imagi* 
nation may always both conspire, with united force, in 
every attempt, which is made to form a true estimate of 
the awful realities of endless futurity. 

From some of the figurative representations, that arc 
given, respecting the general resurrection, the last judg- 
ment, and the final retribution of rewards and punish- 
ments, the inattentive reader of the sacred scriptures may 
be in danger of being misled, by understanding that, in 
a literal sense, which, according to the strict truth and 
reality of things, far surpasses any literal description, that 
can ever be conveyed to the mind, in its present imper- 
fect state. With regard to objects, that relate to the pre- 
sent world, descriptions may rise so high, as to exceed 
the bounds of the actual truth and literal reality of the 
objects described ; and thus be the occasion of exciting 
groundless hopes or fears. Imagination, in this case, di- 
recting its views to the bright or the gloomy side, may 
extend beyond its proper sphere. But the case is essen- 
tially different, as it relates to those most solemn, and 
all important scenes, which endless futurity is to succes- 
sively unfold to the conscious mind. For here imagin- 
ation may, and ought, to exert itself to the utmost of 
its strength. While, at the same time, it should be the 

business of reason, not to give anv check to the mindj 

E 4 



610 ' ON THE SOUL'S FINAL [Part III. 

thus endeavouring to enlarge its ideas, but, on the con- 
trary, to sanction the conckision, That, even imaginatioa 
itself, in its boldest ilights, is far, inconceivably far, from 
having a full view of the real magnitude of its object, 
in its true extent. This is the reason,, therefore, why^^z^- 
7'ative representations arC: often given, in order to com- 
municate ideas, respecting those realities, for the pur- 
pose of expressing which, all literal descriptions are in- 
tirely inadequate. Though, while looking at those tem- 
poral objects, which actually are, or have been, visible 
to the natural eye, it is, many times,, the proper office 
of reason to restrain the imagination, in order to pre- 
vent it from transgressing its due bounds ; yet, in coa- 
templating the eternal realities of futurity, both reason and 
imagination may jointly conspire to contribute to each 
other their mutual assistance, for the purpose of present- 
ing the mind with the most extensive conceptions, with- 
out any danger of ever exceeding the bounds of the truth 
and reality of the objects, to which they relate. The 
representations, that are given in the sacred writings, re- 
lative to the general resurrection, the final judgment, the 
irreversible sentence, which is to be passed on the right* 
€ous and the wicked, and the respective places of their 
final residence, in complete happiness or perfect misery, 
are most solemn and affecting. And it does not belong 
to reason, in this case, to restrain the imagination, and 
damp its ardour, by confining all those representations to 
their strict, literal sense ; and then, from the supposed 
inconsistencies, implied in them, to draw the rash con- 
elusion. That they are all merely visionary, vain, and 
delusive. But it is the gnmd business, of reason, in this 
c^scj to assist the imagination, and strengthen it with the 



Chap. XVl] AND ETERNAL STATE. 611 

assurance, that all those representations are most strictly 
true, in reality ; and, if they are not, resi>ecting every 
circumsutnce, literally true, it is because they do, taken 
merely in a literal sense, fall below, very far below, the 
real truth of their respective objects. For it must be 
adopted, as a fundamental principle ; That all which is 
said, or ever can be imagined, relative to the certain re- 
ality, the perfect degree, and the endless duration, of the 
happiness or misery, which the soul, in its future state> 
of existence, is to enjoy or endure, is, in the most strict, 
LITERAL sense, absolutely true. 

Hence it follows, as a universal rule ; That, respecting 
the particular mode or manner, in which eternal happi- 
ness or misery is to be enjoyed or endured, every repre- 
sentation, which is most properly calculated to affect the 
heart, and lead the imagination to enlarge its views, to 
the utmost extent of its capacity, may always be safely 
admitted, without any danger of error. For it is impos- 
sible, that any such representation, whether it is taken in 
a literal, or a figurative sense, should ever exceed the 

REAL TRUTH. 

The practical use, which is to be made of what has 
now been observed, may be illustrated by referring to 
what is said, in the sacred writings, with respect to the 
manner^ in which the finally impenitent are to receive 
their future punishment. We will suppose, then, tha^- 
after your having been accustomed, for some time, to con- 
fine your views to the literal sense of those representa- 
tions, that are given, relative to this awful subject, you 
are, at length, either by your own speculations, or by ar- 
guments, which others have suggested to your mind, led 
to conclude. That those representations, according t% 



612 ON THE SOUL'S FINAL [Part m. 

their literal import, cannot be admitted, as constitut- 
ing a part of any system, that is worthy of your ra- 
tional belief; and, in consequence of this, you make a 
most rash, violent, and dangerous attempt to reject the 
whole, as being nothing but a mere delusion ; of, ad- 
mitting it to be a reality, you endeavour to persuade 
yourself, that it is far less dreadful, than what is repre- 
sented. Hence you come to a determination to set rca- 
son as a guard, to prevent imagination from running to 
excess. But it ought to be considered : That such a 
method of proceeding is intirely wrong, and directly the 
reverse of what you ought to pursue. Instead of per- 
verting your reason, in the exercise of doubtful disputa- 
tions, with regard to the question, *' How the wretched 
victims of Almighty vengeance can be cast into a lake 
OF FIRE, and there lie for ever consuming, but yet never 
be consumed :" you ought to admit it as a leading, in. 
controvertible principle ; That, whatever may be the par- 
ticular manner^ according to which, future punishment 
will, in the final result, be inflicted or endured, yet all the 
descriptions, that language can ever express, or imagina- 
tion conceive, as they relate to the absolute certainty^ the 
perfect degree^ and the endless duration^ of the funish- 
MENT ITSELF, are most strictly true. 

Let this principle be admitted, and steadily maintained, 
and then a firm foundation will be laid for reason and 
imagination always to act in concert. Though, with re- 
spect to temporal objects, it is, as we have already ob- 
served, often requisite, that imagination should be con- 
trolled by reason, that it may be confined within its pro- 
per limits ; yet the case, respecting the solemn realities 
of futurity, is essentially different. For, in this case, the 



Qhap. XVI.3 AND ETERNAL STATE. 613 

objects, not being temporal, but eternal, are of bound- 
less extent. And therefore, the imagination, instead of 
being laid under any restraint, requires all the aid, that 
reason, or any other faculties of the soul, all conspiring, 
with united force, can possibly supply. 

We have taken a view of the soul, during its union 
with the body, and have attended it to the last stage of 
its existence, in its introductory state. We have seen 
that noble fabric, the body, once exhibiting, beyond all 
others in the material system, the most curious, and the 
most wonderful specin>en of the great Creator's infinite 
wisdom and inimitable skill, now totally demolished, and 
united with the general mass of inanimate matter,. ..of 

that, therefore, we have, at present, no more to say 

Leaving the body, then, we shall turn our attention to the 
state of the soul, which has now, if never before, met 
its final destiny. 

" Sin, when it is finished, bringeth forth death :" 
That is, the death of the body, universally ; and, in some 
fasesy the death of the S'^ui,. Respecting a case of this 
kind, we shall now make a few observations j in v/liich, 
since, in the course of this work, we have already said so 
much on the subject, we shall here be very brief. And 
the reader, in order to have a right understanding of the 
nature and cause of the eternal death of the soul, must 
pay a special attention to the principles (that have been 
exhibited in the preceding pages, and are interwoven 
through the whole) from which that tremendous conse- 
quence, which is now to be described, natarally flows. 
In the case, a brief description of which is now to be gi- 
ven, the destroyer, or, which is the same, the Deity's de- 
stroying power, consisting in the possibility of being 



€14 ON THE SOUL'S FINAL [Part III. 

eternally miserable, continues to attend the soul, to the 
very last ; or, till sin, finishing its whole work, by the in- 
troduction of a perfect degree of falsehood iuto the men- 
tal svstem, actually brings on the fatal crisis, which in- 
volves the soul's eternal destiny. At this awful moment 
{dreadful, beyond the reach of all conception !) the Deity, 
onginally sustain mg the character of the " one Lav giver, 
who is able to save and to destroy,'' removes that b 'lance 
(relative to endless happiness and mi?er}^) which, from 
all eternity, he liad previously continued to hold, by in- 
tirely remitting his saving, and retaining his desfr .y- 
ING POWER. And, therefore, the soul, being eternally 
deprived of its only Saviour^ and left alone with th<r de- 
stroyer^ sinks, at once, iuco a state of irrecoverable ruin ; 
and must continue to sink.... for ever. For, a full 
measure of iniqjjity, having once been present, with- 
out any counteractive principle, then immediately retires 
from the present to the past, and there fixes its final and 
eternal residence ; continually extending its influence 
from the past to the present, and thus for ever ope- 
rating in the productiDn of negative perception ; that is, 
pain or misery. And when it has produced one degree 
of pain, it will immediately produce a second, in addi- 
tion to the first ; then a third ; and thus continue to add 
new degrees, through endless duration. All this the 
soul, being intirely divested of every counteractive prin- 
ciple, and therefore, being reduced to a perfectly helpless 
and hopeless state, must for ever endure, without being 
capable of making the least resistance. 

The description, which is here given, respecting the 
•final state of the soul, in that particular case, which has 
been under consideration, is noX figurative; but it is mos* 



Chap. 2VI.3 AND ETERNAL STATE. ^f^ 

Strictly true, in a lateral sense. Now, in order that ima- 
gi7iation, wliich, hi this case, can never transgress its pro- 
per bounds, may conspire with reasouy to present the. 
mind with a conception, as lively as possible, of the tre- 
mendous reality, that has been described, jiguratve lan- 
guage ma^- properly be introduced. And since the soul,^ 
being in the situation, that has been described, is abso- 
lutely cut off from all connexion, and from all communi- 
cation, or intercouise, with the external state of things, 
it may be represented, as being eternally confined to a 
dreadful prison ; as being attended with a worm, that 
NEVER DIES, and as being in the midst of an unq.uench- 

ABLE FIRE ; CVCU a LAKE of UNFATHOMABLE DEPTH, 

that BURNS, and will for ever continue to bu'rn, with 
FIRE and BRIMSTONE. Such representations as these, 
may, indeed, be said to vary from the real truth ; butr 
then it must always be remembered, that the variation 
universally consists, not in excess^ but in defect. These 
representations, or any others, that the language of mor- 
tals can possibly furnish, never can be the occasion of 
any deception, by leading the mii\d to believe more than 
what is m<)St strictly and absolutely true. For, instead 
of implying yiiore^ they imply lessy far less, than what is 
actually implied in the literal reality of the objects de- 
scribed. 

With regard to this awful subject, therefore, imagina-^ 
tion, with the aid of all the most striking descriptions, 
that language can afford, may exert its whole strength, 
without ever being able to exceed the bounds of the real 
truth, of which it attempts to form a conception. Con> 
sequently, rcspectirtg the tremendous reality, which has 
now been considered, every objectioriy that ever can poJi* 



^16 ON THE SOUL'S FINAL [Part tit 

sibly be raised, against any description, as being Over- 
strained, is, from the very nature of the case, absolutely 
erroneous. 

We have observed ; That iniquity having once taken 
its fixed residence in the past, will continually transmit 
its influence from the past to the present, producing pain 
or misery, in one degree after another, in proportion as 
the past, in consequence of its incessantly receiving new 
supplies from the future, is for ever extending its length 
of duration. This being a literal reality, a most amazing 
object is presented to view, sufficient to give full scope 
to the most vigorous imagination ; it is an object, how- 
ever, which imagination, with the utmost exertion of all 
its powers, and with all the aid, it can ever receive, can 
never reach. Yfet some assistance may be obtained, by 
the use oi figurative language, so as to furnish the mind 
with a faint glimpse of that awful reality, which, in its 
full extent, surpasses all conception. Let it be consi- 
dered, then. That time, flowing in endless succession 
from the future to the present, and from the present to 
the past, may be called '*the breath of the Lord." 
Then, in order that we may form, respecting the dismal 
habitation of the soul, experiencing the inexpressible 
horrors of the second death, some conception, very im- 
perfect, indeed, in its utmost extent, but really true, as 
far as it extends, we may join with the prophet and say : 
*' Tophet is ordained of old, yea, for the king it is pre- 
pared : he hath made it deep and large ; the pile thereof 
is FIRE and much wood, the breath of the Lord, 
like a stream of brimstone, doth Jcindle it.*' (Isa. 
XXX. 33.) It is, thert fore, far, very far, from being a po- 
etical fiction, to describe the dreary mansion, where 



Chap. XVI.] AND ETERNAL STATE. 617 

the soul, after having once been forsaken by the Saviour, 
must for ever reside, by calling it, 

*« A DUNGEON, horrible on all sides ^ound; 

" As one great furnace flamed.... jet from these flames 

*< No light, but rather 'larkncss visible 

** Serves only to discover sights of wo I 

" Regions of sorrow ! doleful shades 1 where peace 

"And rest can never dwell : hope never comes : 

$* but torture, without fnd, 

" Still urges, and a fiery deluge fed 

^« With ever burning sulphur unconsumed." 

MiLTOK. 

We shall now turn away from theSe scenes of horror, 
and proceed to take a view of a case, which is directly 
opposite to that, which has just been described. And, 
in the case, which we are now to consider, the destroyer, 
who naturally attends the soul, in the first stage of its ex- 
istence, is, by the special, efficacious influence of the Holy 
Spirit, destroyed ; and consequently the soul, previous to 
sin's having finished its work, in bringing forth death, by 
the introduction of a perfect degree of falsehood, has an 
indissoluble union with the Saviour, And, this being the 
case, the whole foundation of eternal death is intirely re- 
moved, and eternal life is unalterably confirmed. Sin, 
therefore, having its league, with the " power of dark- 
nessj" utterly broken, without any possibility of its ever 
being renewed, can do nothing more than only to intro- 
duce temporal death* But here all description intirely 
fails, when, by the use of it, any attempt is made to ex- 
hibit an adequate view of i/our case, whoever you may 
be, that are in this happy condition. Your eye hath not 

seen nor your ear heard, nor can your imagination, con*- 
' F 4 



018 ON THE SOUL'S FINAL [Part Itt. 

tinually acqiiiring new strength, through countless mil- 
lions of ages, conceive the greatness of that felicity 
which you are to enjoy ; and to which you have, even, 
now, an infallible title. 

You was once exposed to the infinite danger of intire- 
ly losing the life of yDur soul ; for you was in a state of 
spiritual death, and, therefore, was totally destitute of 
eternal life. And though you was attended with the Re- 
deemer, who continually preserved you from immediate 
destruction; yet you had no security; for you was 
also attended with *^ the God of this world," with whom^ 
sin, being in league^ was hastening to finish its work, by 
introducing a perfect degree of falsehood, and thus bring, 
on the fatal catasi rophe. But you have now most hap- 
pily escaped, in having been the subject of a glorious and 
essential change, effected by special, efficacious divine in- 
fluence, and consisting in what is called regeneration ; or 
that ?iew births with ,ut which no one can ever enter into 
the kingdom of heaven. For by that power, with which 
the Deity has from all eternity been invested, you gavt 
yoKT consent to his introdu(:ing that special volition^ by 
which the Redeemer fell, that, by falling, he might rise 
again, in that counteractive,, all- conquering influence of 
the Floly Spirit, by which the destrd\ er is now fallen to 
rise no more. The whole foundation, therefore, for sin 
ever to do any thing more, than only to introduce tem- 
porary evil, is intirely overthrown. And the whole, that 
sin can ever do, is to fini^^h its work by giving entrance 
to a perfect decree of falsehood, so as to dissolve the pre- 
sent union between the body and the mind ; and thus 
introduce that iniquity, which, were you not indissolubly 
united to the Deitv's saving poxver^\\\d\ is, the ever dear, 
and adorable bAViouR, would eternally continue to ope- 



Chap. XVI] AND ETERNAL STATE. 619 

rate, in the produclion of misery, for ever increasing, by 
progressive degrees, but which will, by hi m, be imm ed i - 
atelycounferacted; so that it can have no other 
effect, but only what will consist in one momentary pain, 
with which will finally end all your sin and su Terings, 
leaving no possibility of your being ever again, in any 
degree subjected to their dominion. 

Whether your soul, after the present vital union has 
once been dissolved, will ibver again be united to the 
same individual body, consisting of the same identical 
particles, as the one which you will leave, when you 
make the solemn transition from time into eternity ; is a 
question, intirely of a speculative nature, and of no inte- 
resting importance. For the body, which you now have, 
as soon as it is deserted by the mind, will be, in no re- 
spect any better than any other mass of inanimate matter. 
But since a real material body, of some kind or other, 
will be necessary, as an instrument or medium, by which 
an eternal series of positive perceptions may be produced, 
and presented to the mind (because it is peculiar to the 
Deity alone to have positive perception, without the in- 
tervention of any medium) therefore, it may be admitted, 
as a principle of indubitable trudi : That the all- wise and 
all-powerful Creator, your infinitely kind Friend and most 
indulgent Father, will provide for you a body, which will 
be calculated, in the best manner possible to happify 
• your soul. It will be composed of materials, so curi- 
ously wrought, and so exquisitely refined, as to exceed, 
in excellence and beauty, all that you have ever seen, 
or can see, in the present world. It will not, like the one 
which you now possess, consist of flesh and blood, re- 
quiring food and nourishment ; but it will be of an in- 
corruptible, and immortal nature ; and therefore it may 



620 ON THE SOUL*S FINAL [Fart IIL 

be called, a spiritual body. " There is a natural body, 
and there is a spiritual body. For flesh and blood can- 
not inheric the kingdom of God : neither doth corrup- 
tion inherit incorruption. For tl-vjs corruptible must 
put on incorruption, and this mortal must put on im- 
mortality. So when this corruptible, shall have put on 
incorruption, and this mortal shall have put on immor- 
tality, then will be brought to pass the saying that is 
written, Death is swallowed up in victory. O death, 
where is thy sting? Q grave, where is thy victory?,... 
The sting of death is sin, and the strength of sin is the 
law. But thanks be to God, who giveth us the victory, 
through our Lord Jesus Christ." (iCor. xv. 44, &c.) 
Your manner of existing, in a future state^ will be in- 
tirely different from that, in which you now exist. For 
you will not then be, as you are now, conveyed from 
place to place, by a series of mechanical operations, ori- 
ginating in a particular succession of voluntary motions ; 
which, having been begun, one after another, in a certain 
part of the body, are thence communicated, according 
to the laws of mechanism, to the other parts, which are 
connected with that, in which each voluntary motion suc- 
cessively begins. But you will, according to your de- 
sires, be transported from one part of the universe to an- 
other, with the ease and swiftness of a thought. And 
since you will then be furnished with a real material bo- 
dy, sensible objects, more grand and sublime, than you' 
have ever yet seen, or conceived, will, in the most agree- 
able succession, be presented to your astonished view.... 
You will be entertained with musick, proceeding from 
instruments or voices, and flowing in such rapturous 
^trains, as would, if once heard in this state of mortality, 



tJhap. XVIO AND ETERNAL STATE. 621 

he sufficiently powerful to instantly dissolve the vital 
union. And in this divine, this heavenly employment, 
you will be completely qualified to take an active part.... 
You will have full opportunity ?Lnd time^ or rather eter- 
nity, to contemplate, with increasing wonder and de- 
light, the magnificent works of the great Creator, in the 
various parts of his boundless dominion.... And not only 
your outward senses, in having a most easy, extensive 
and pleasing correspondence, with all external objects, 
that are suited lo the noble dignity of your elevated rank, 
in the scale of being, will be completely gratified ;' but, 
likewise, all the intellectual faculties of your mincl^ being 
continually more and more strengthened and invigorated, 
will, by progressive degrees, for ever expand. And, con- 
sequently, you will always view, with the increasing rap- 
ture of extatick admiration, without any mixture of er- 
ror, the exquisite beauties of truth, in its purest form. 
And you will for ever enjoy, without any interruption or 
disturbance, all the noble pleasures, that can result from 
social intercourse ; and all the endearments of societv, in 
a state of improvement, rising to the highest possible de- 
gree of perfection. You will then know, by a far more 
liappy experience, than any, of which you are now capa- 
ble of being the subject, what is the real nature of the 
most refined love, and the most generous, exalted friend- 
ship. And you will rejoice, not only in your own hap- 
piness, and that of all other finite beings, who have a ca- 
pacity of being happy ; but you will, also, from the most 
pure sympathetick benevolence, for ever rejoice, with 
joy unspeakable and full of glory, in the universal, inde- 
pendent, immutable, and eternal felicity of the infinite 
Jehovah ; to whom relate three adorable sub.. 



622 ON THE SOUL'S FINAL [Part III. 

siSTENCEs ; called "the Father," " the Son," and " the 
Holy Spirit;" which Three are to be considered, not as 
distinct personal agents^ or individual conscious beings ; 
but as PRINCIPLES of ACTION, essentially relating to 
the One Universal, Immutable, and Eternal Agent, to 
whom all possible perfection absolutely belongs. And 
these Three, essentially subsisting in the nature of the 
Deity, have a relation to the finite mind, as long as it re- 
tains a capacity of happiness. And therefore, they are 
(especially the Second and the Third) called by names, 
peculiarly expressive of their respective offices^ in the 
grand economy of redemption. Thus, the Second is 
often called the Mediator^ the Rdeemer^ or the Saviour ; 
and the Third, the Sanctijler, or the Conif rter. You, 
therefore, having already an indissoluble union with the 
Mediator, will always have a free access to the Father, 
who, through the Son, will for ever continue to enrich 
your mind, by communicating, in as large a measure, 
as your finite capacity can receive, the happifying influ- 
ences of the Holy Spirit. And while you are advancing 
forward, in endless progression, from stage to stage, in 
higher and higher degrees of happiness, the most pure, 
exalted, and refined, you will not think even eternity it- 
self too long to appreciate the inestimable value of the 
absolute impossibility of your ever being defiled with 
sin In this glorious state of perfect holiness and incon- 
ceivable happiness, ever being most delightfully employ- 
ed, in praising your Creator, and celebratino' the wonders 
of redeeming love, you will always remain, through the 
whole of that interminable duration, which measures the 
existence of the Deity. 



Chap. XVI.3 AND ETERNAL STATE. 623 

We have now taken a view of the several subjects, 
to which we proposed to attend. And, that what has 
been writtert, may be rightly understood^ and have a be- 
neficial effect on the mind of the reader, it must be pe- 
rused with attention, seriousness, impartiality, and can- 
dour. What is desioned to be exhibited to view, in the 
preceding p'^ig^s, is something more than a mere specula- 
tive system. Some parts of it will readily appear to be of 
the highest practical importance ; and if it is connected, 
in all all its parts, then this must be the general charae-^ 
ter oi the whole. 

It cannot have escaped the notice of the attentive reader, 
That the Deity is every where introduced, as being the 
Supreme, Universal Agent, in the production of all ef- 
fects., throughout the whole system of matter and mind. 
This Universal Divine Agency, however, we have, in the 
course oi this work, iully shown to be of such a nature^ 
as not to infringe, in any degree, the liberty of finite 
agents. 

Some, perhaps, may remark ; That something ought ta 
have been said, reLitive to the divine volition, as well aS' 
that which is peculiar to the fnite mind. In answer ta 
this, it may be observed ; That, in treating on the Olivine 
Agency which any one, if he chuses, may call volition J 
we have, for the sake of making a proper distinction, u;>ed 
the term, exertion, or exertion of divine power ; and have 
appropriated the term, volition, to signify the separation 
of finite perception front its reaiohject* It will not however, 
be difficult, it proper attention is given, to understand the 
distinction between that Divine Agency, which consists in 
the exerlwn of the power of the Deity, in remitting pos- 
sibilitv on one side, and retaining it on the other, and thus 



\ 



^24 ON THE SOUL'S FINAL [Part ill. 

turning the scale, relative to any particular event ; and 
that separation of finite perception from its real object, 
for the purpose of expressing which we have appropri- 
ated the term, volition. There is, indeed, one kind of 
separation, which, in order to distinguish it from all others, 
mav, (if any one is disposed to make use of the term) be 
denominated divine volition. This consists in the 
continual successive separation of every single, indivi- 
dual TIME from a future eternity. According to this, 
(see part first, chap. vii. sect. 1.) the Deity, from the 
essential energy of his own mind, as he is the LIving 
God, makes time to continually flow, in one endless 
stream, from the future to the present, and from the 
PRESENT to the past. And, this being the case, it is as 
much impossible, that time should be arrested in its 
course, as it is, that the Deity should cease to exist. 

And now, with proposing to the reader one most ini- 
portant and interesting inquiry, the present work will be 
brought to a close. You have already commenced an 
existence, which is never to end. You cannot remove 
back, in a retrograde order, and be, as though you had 
never been. You must, therefore, as fast as time is flow- 
ing from the future to the present, be continually advanc- 
ing forward into endless futurity. And, till the period 
shall arrive, when past time, continually increasing in 
endless progression, has become equal, in length of du- 
ration toaFUTURE eternity, you must retain your own 
conscious existence, and personal identity. Thus far, in 
o-eneral, your state, in common with that of others, is now 
fixed by an unalterable decree. You see, by what is con- 
tained in the preceding pages of this work, that there are 
three distinct classes of perceptive beings. The respect- 



Qhap. XVI.] AND ETERNAL STATE. GS.'*^ 

ive cases of two of these have just been described ; and^ 
with relation to the other one^ much has been said in dif- 
ferent parts of this volume, which, if you have perused 
with attention, you will remember. 

There is one class, including all those, whom the Sa- 
viour ojice attended, but has ?iow for ever forsaken ; and 
who, therefore, are now actually reduced to a state of 
eternal death. There is another class, to which belong 
all those, who have already been united to the Mediator, 
by an indissoluble union, whose souls, therefore, are in 
a state of eternal life; whether their bodies are 
among the living, or are deposited in the grave. And the 
remaining class consists of those, who, from their first 
existence, to the present nioment, have been attended by 
the Redeemer, but have never yet formed with him any 
vital, essential union ; and who, therefore, though they 
are not now actually in that tremendous state of eternal 
deathy which has been already described, yet are totally 
destitute of that eternal life, which, unless it is soon se- 
cured, will be irrecoverably lost for ever ; and which, 
being thus, oace lost, will leave them in a state of unut- 
terable, and unalterable wo. That you will, within a short 
time, be numbered with one, or the other, of the two 
first classes is certain ; and the question is, To which of 
the two last do you now belong ? Do you belong to the 
SECOND, or the third? This is the all- important inquiry, 
which, for your serious consideration, and practical im- 
provement, is now to be left with you, at our parting ; 
after having been, for some time, together ; viewing the 
awful glories of infinite perfection. ...traversing the 
extensive regions of those astonishing worlds of mat- 
ter, which are iiiterspersed through the infinitude of 

G 4 



626 ON THE SOUL'S FINAL, &c. [Part 111. 

space and taking a solemn prospect of the amazing 

scenes, through which the mind, without any possibility 
of ever retreating back, is to pass, in its progressive ad- 
vances through time and eternity. 

And novv, may the divine blessing attend the writer, 
and the reader ; that whenever the scale, involvino- our 
final destiny, is actually turned, we may have the infalli- 
ble SECURITY of asafe passage through this vale of tears 
and a happy transition from this dark abode of sin and 
sorrow, to those bright realms above, in which we may 

For ever " see, and hear, and know, 
« All we desir'd, or wish'd below ; 
« And every power find sweet employ, 
" In that eternal world of joy : 

where dwells that infinitely amiable, and adorable Being, 
who is the Author of our existence ; and in whose glo- 
rious nature essentially subsists the Father, the Son, and 
the Holy Spirit. To which Sacred Three in One, let 
all honour, glory, and praise, be eternally ascribed, by all, 
on earthy and all, in Heaven. Amen. 

FINIS. 



JSRR'/iTji»—-.ThQ reader is requested to correct the following 
errors, which escaped notice^ in ' few copies of this work : 

Page 86, line 20, for out of, read unto; page 147* line 7, for 
thinks, read things; page 169| line 23^ /or council, reac? counsel ; 
page 316, line 1 1, for qualities, read quantities ; page 361, line 27, 
for cr, read or ; page 408, line 28, for off read all ; page 471, line 
21,/or of three, read of the three; page 591, line 25, for lost 
death} read lost in death. 



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